大般若波羅蜜多經
Chinese title:大般若波羅蜜多經
05
Shariputra! When that great bodhisattva practices prajnaparamita, he does not perceive the nose dhatu as either arising or ceasing; he does not perceive the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition as either arising or ceasing. He does not perceive the nose dhatu as either being grasped or relinquished; he does not perceive the odor dhatu through to the feelings arising with nose-contact as their condition as either being grasped or relinquished.
He does not perceive the nose dhatu as either defiled or purified; he does not perceive the odor dhatu through to the feelings arising with nose-contact as their condition as either defiled or purified. He does not perceive the nose dhatu as either gathered or dispersed; he does not perceive the odor dhatu through to the feelings arising with nose-contact as their condition as either gathered or dispersed. He does not perceive the nose dhatu as either increasing or decreasing; he does not perceive the odor dhatu through to the feelings arising with nose-contact as their condition as either increasing or decreasing.
Why? Because the nature of the nose dhatu and so forth is empty, without anything that exists, and cannot be apprehended.
Shariputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to perfect the wisdom of all-knowledge, taking non-learning and non-accomplishment as skillful means.
Shariputra! When that great bodhisattva practices prajnaparamita, he does not perceive the tongue dhatu as either arising or ceasing; he does not perceive the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition as either arising or ceasing. He does not perceive the tongue dhatu as either being grasped or relinquished; he does not perceive the taste dhatu through to the feelings arising with tongue-contact as their condition as either being grasped or relinquished.
He does not perceive the tongue dhatu as either defiled or purified; he does not perceive the taste dhatu through to the feelings arising with tongue-contact as their condition as either defiled or purified. He does not perceive the tongue dhatu as either gathered or dispersed; he does not perceive the taste dhatu through to the feelings arising with tongue-contact as their condition as either gathered or dispersed. He does not perceive the tongue dhatu as either increasing or decreasing; he does not perceive the taste dhatu through to the feelings arising with tongue-contact as their condition as either increasing or decreasing.
Why? Because the nature of the tongue dhatu and so forth is empty, without anything that exists, and cannot be apprehended.
Shariputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to perfect the wisdom of all-knowledge, taking non-learning and non-accomplishment as skillful means.
Shariputra! When that great bodhisattva practices prajnaparamita, he does not perceive the body dhatu as either arising or ceasing; he does not perceive the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as their condition as either arising or ceasing. He does not perceive the body dhatu as either being grasped or relinquished; he does not perceive the tangible-object dhatu through to the feelings arising with body-contact as their condition as either being grasped or relinquished.
He does not perceive the body dhatu as either defiled or purified; he does not perceive the tangible-object dhatu through to the feelings arising with body-contact as their condition as either defiled or purified. He does not perceive the body dhatu as either gathered or dispersed; he does not perceive the tangible-object dhatu through to the feelings arising with body-contact as their condition as either gathered or dispersed.
He does not perceive the body dhatu as either increasing or decreasing; he does not perceive the tangible-object dhatu through to the feelings arising with body-contact as their condition as either increasing or decreasing. Why? Because the nature of the body dhatu and so forth is empty, without anything that exists, and cannot be apprehended.
Shariputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to perfect the wisdom of all-knowledge, taking non-learning and non-accomplishment as skillful means.
Shariputra! When that great bodhisattva practices prajnaparamita, he does not perceive the mind dhatu as either arising or ceasing; he does not perceive the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as their condition as either arising or ceasing. He does not perceive the mind dhatu as either being grasped or relinquished; he does not perceive the mental-object dhatu through to the feelings arising with mind-contact as their condition as either being grasped or relinquished.
He does not perceive the mind dhatu as either defiled or purified; he does not perceive the mental-object dhatu through to the feelings arising with mind-contact as their condition as either defiled or purified. He does not perceive the mind dhatu as either gathered or dispersed; he does not perceive the mental-object dhatu through to the feelings arising with mind-contact as their condition as either gathered or dispersed.
He does not perceive the mind dhatu as either increasing or decreasing; he does not perceive the mental-object dhatu through to the feelings arising with mind-contact as their condition as either increasing or decreasing. Why? Because the nature of the mind dhatu and so forth is empty, without anything that exists, and cannot be apprehended.
Shariputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to perfect the wisdom of all-knowledge, taking non-learning and non-accomplishment as skillful means.
Shariputra! When that great bodhisattva practices prajnaparamita, he does not perceive the earth dhatu as either arising or ceasing; he does not perceive the water, fire, wind, space, or consciousness dhatu as either arising or ceasing. He does not perceive the earth dhatu as either being grasped or relinquished; he does not perceive the water, fire, wind, space, or consciousness dhatu as either being grasped or relinquished.
He does not perceive the earth dhatu as either defiled or purified; he does not perceive the water, fire, wind, space, or consciousness dhatu as either defiled or purified. He does not perceive the earth dhatu as either gathered or dispersed; he does not perceive the water, fire, wind, space, or consciousness dhatu as either gathered or dispersed. He does not perceive the earth dhatu as either increasing or decreasing; he does not perceive the water, fire, wind, space, or consciousness dhatu as either increasing or decreasing.
Why? Because the nature of the earth dhatu and so forth is empty, without anything that exists, and cannot be apprehended.
Shariputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to perfect the wisdom of all-knowledge, taking non-learning and non-accomplishment as skillful means.
Shariputra! When that great bodhisattva practices prajnaparamita, he does not perceive the Noble Truth of suffering as either arising or ceasing; he does not perceive the Noble Truths of the origin of suffering, the cessation of suffering, or the path as either arising or ceasing. He does not perceive the Noble Truth of suffering as either being grasped or relinquished; he does not perceive the Noble Truths of the origin of suffering, cessation, or the path as either being grasped or relinquished.
He does not perceive the Noble Truth of suffering as either defiled or purified; he does not perceive the Noble Truths of the origin of suffering, cessation, or the path as either defiled or purified. He does not perceive the Noble Truth of suffering as either gathered or dispersed; he does not perceive the Noble Truths of the origin of suffering, cessation, or the path as either gathered or dispersed. He does not perceive the Noble Truth of suffering as either increasing or decreasing; he does not perceive the Noble Truths of the origin of suffering, cessation, or the path as either increasing or decreasing.
Why? Because the nature of the Noble Truth of suffering and so forth is empty, without anything that exists, and cannot be apprehended.
Shariputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to perfect the wisdom of all-knowledge, taking non-learning and non-accomplishment as skillful means.
Shariputra! When that great bodhisattva practices prajnaparamita, he does not perceive ignorance as either arising or ceasing; he does not perceive formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, or distress as either arising or ceasing. He does not perceive ignorance as either being grasped or relinquished; he does not perceive formations through to aging and death, sorrow, lamentation, suffering, grief, and distress as either being grasped or relinquished.
He does not perceive ignorance as either defiled or purified; he does not perceive formations through to aging and death, sorrow, lamentation, suffering, grief, and distress as either defiled or purified. He does not perceive ignorance as either gathered or dispersed; he does not perceive formations through to aging and death, sorrow, lamentation, suffering, grief, and distress as either gathered or dispersed. He does not perceive ignorance as either increasing or decreasing; he does not perceive formations through to aging and death, sorrow, lamentation, suffering, grief, and distress as either increasing or decreasing.
Why? Because the nature of ignorance and so forth is empty, without anything that exists, and cannot be apprehended.
Shariputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to perfect the wisdom of all-knowledge, taking non-learning and non-accomplishment as skillful means.
Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive internal emptiness as arising or ceasing; nor does he perceive external emptiness, internal-and-external 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 unobtainable, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence as arising or ceasing.
He does not perceive internal emptiness as being grasped or relinquished; nor does he perceive external emptiness through emptiness of the self-nature of nonexistence as being grasped or relinquished. He does not perceive internal emptiness as defiled or purified; nor does he perceive external emptiness through emptiness of the self-nature of nonexistence as defiled or purified. He does not perceive internal emptiness as gathered or dispersed; nor does he perceive external emptiness through emptiness of the self-nature of nonexistence as gathered or dispersed.
He does not perceive internal emptiness as increasing or diminishing; nor does he perceive external emptiness through emptiness of the self-nature of nonexistence as increasing or diminishing. Why? Because the nature of internal emptiness and the rest is empty, nonexistent, and unobtainable.
Śāriputra! By training in prajnaparamita in this way, that great bodhisattva is able to perfect the knowledge of all-knowledge, because he takes nontraining and nonaccomplishment as skillful means.
Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive suchness as arising or ceasing; nor does he perceive the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, or the inconceivable realm as arising or ceasing.
He does not perceive suchness as being grasped or relinquished; nor does he perceive the dharma-dhatu through the inconceivable realm as being grasped or relinquished. He does not perceive suchness as defiled or purified; nor does he perceive the dharma-dhatu through the inconceivable realm as defiled or purified. He does not perceive suchness as gathered or dispersed; nor does he perceive the dharma-dhatu through the inconceivable realm as gathered or dispersed.
He does not perceive suchness as increasing or diminishing; nor does he perceive the dharma-dhatu through the inconceivable realm as increasing or diminishing. Why? Because the nature of suchness and the rest is empty, nonexistent, and unobtainable.
Śāriputra! By training in prajnaparamita in this way, that great bodhisattva is able to perfect the knowledge of all-knowledge, because he takes nontraining and nonaccomplishment as skillful means.
Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive the perfection of generosity as arising or ceasing; nor does he perceive the perfections of pure morality, patient acceptance, diligence, meditative concentration, or prajnaparamita as arising or ceasing. He does not perceive the perfection of generosity as being grasped or relinquished; nor does he perceive the perfections of pure morality, patient acceptance, diligence, meditative concentration, or prajnaparamita as being grasped or relinquished.
He does not perceive the perfection of generosity as defiled or purified; nor does he perceive the perfections of pure morality, patient acceptance, diligence, meditative concentration, or prajnaparamita as defiled or purified. He does not perceive the perfection of generosity as gathered or dispersed; nor does he perceive the perfections of pure morality, patient acceptance, diligence, meditative concentration, or prajnaparamita as gathered or dispersed.
He does not perceive the perfection of generosity as increasing or diminishing; nor does he perceive the perfections of pure morality, patient acceptance, diligence, meditative concentration, or prajnaparamita as increasing or diminishing. Why? Because the nature of the perfection of generosity and the rest is empty, nonexistent, and unobtainable.
Śāriputra! By training in prajnaparamita in this way, that great bodhisattva is able to perfect the knowledge of all-knowledge, because he takes nontraining and nonaccomplishment as skillful means.
Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive the four meditative concentrations as arising or ceasing; nor does he perceive the four immeasurables or the four formless concentrations as arising or ceasing. He does not perceive the four meditative concentrations as being grasped or relinquished; nor does he perceive the four immeasurables or the four formless concentrations as being grasped or relinquished.
He does not perceive the four meditative concentrations as defiled or purified; nor does he perceive the four immeasurables or the four formless concentrations as defiled or purified. He does not perceive the four meditative concentrations as gathered or dispersed; nor does he perceive the four immeasurables or the four formless concentrations as gathered or dispersed. He does not perceive the four meditative concentrations as increasing or diminishing; nor does he perceive the four immeasurables or the four formless concentrations as increasing or diminishing.
Why? Because the nature of the four meditative concentrations and the rest is empty, nonexistent, and unobtainable.
Śāriputra! By training in prajnaparamita in this way, that great bodhisattva is able to perfect the knowledge of all-knowledge, because he takes nontraining and nonaccomplishment as skillful means.
Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive the eight liberations as arising or ceasing; nor does he perceive the eight spheres of mastery, the nine successive attainments, or the ten totalities as arising or ceasing. He does not perceive the eight liberations as being grasped or relinquished; nor does he perceive the eight spheres of mastery, the nine successive attainments, or the ten totalities as being grasped or relinquished.
He does not perceive the eight liberations as defiled or purified; nor does he perceive the eight spheres of mastery, the nine successive attainments, or the ten totalities as defiled or purified. He does not perceive the eight liberations as gathered or dispersed; nor does he perceive the eight spheres of mastery, the nine successive attainments, or the ten totalities as gathered or dispersed. He does not perceive the eight liberations as increasing or diminishing; nor does he perceive the eight spheres of mastery, the nine successive attainments, or the ten totalities as increasing or diminishing.
Why? Because the nature of the eight liberations and the rest is empty, nonexistent, and unobtainable.
Śāriputra! By training in prajnaparamita in this way, that great bodhisattva is able to perfect the knowledge of all-knowledge, because he takes nontraining and nonaccomplishment as skillful means.
Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive the four establishments of mindfulness as arising or ceasing; nor does he 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 as arising or ceasing. He does not perceive the four establishments of mindfulness as being grasped or relinquished; nor does he 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 as being grasped or relinquished.
He does not perceive the four establishments of mindfulness as defiled or purified; nor does he 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 as defiled or purified. He does not perceive the four establishments of mindfulness as gathered or dispersed; nor does he 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 as gathered or dispersed.
He does not perceive the four establishments of mindfulness as increasing or diminishing; nor does he 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 as increasing or diminishing. Why? Because the nature of the four establishments of mindfulness and the rest is empty, nonexistent, and unobtainable.
Śāriputra! By training in prajnaparamita in this way, that great bodhisattva is able to perfect the knowledge of all-knowledge, because he takes nontraining and nonaccomplishment as skillful means.
Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive the liberation gateway of emptiness as either arising or ceasing; he does not perceive the liberation gateways of signlessness and wishlessness as either arising or ceasing. He does not perceive the liberation gateway of emptiness as either being grasped or relinquished; he does not perceive the liberation gateways of signlessness and wishlessness as either being grasped or relinquished.
He does not perceive the liberation gateway of emptiness as either defiled or purified; he does not perceive the liberation gateways of signlessness and wishlessness as either defiled or purified. He does not perceive the liberation gateway of emptiness as either gathered or dispersed; he does not perceive the liberation gateways of signlessness and wishlessness as either gathered or dispersed. He does not perceive the liberation gateway of emptiness as either increasing or decreasing; he does not perceive the liberation gateways of signlessness and wishlessness as either increasing or decreasing.
Why is this? Because the nature of the liberation gateway of emptiness and the others is empty, without anything possessed, and cannot be apprehended.
Śāriputra! By training in prajnaparamita in this way, that great bodhisattva is able to accomplish the knowledge of all-knowing wisdom, taking non-learning and non-accomplishment as skillful means.
Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive the five kinds of eyes as either arising or ceasing; he does not perceive the six superknowledges as either arising or ceasing. He does not perceive the five kinds of eyes as either being grasped or relinquished; he does not perceive the six superknowledges as either being grasped or relinquished.
He does not perceive the five kinds of eyes as either defiled or purified; he does not perceive the six superknowledges as either defiled or purified. He does not perceive the five kinds of eyes as either gathered or dispersed; he does not perceive the six superknowledges as either gathered or dispersed. He does not perceive the five kinds of eyes as either increasing or decreasing; he does not perceive the six superknowledges as either increasing or decreasing.
Why is this? Because the nature of the five kinds of eyes and the others is empty, without anything possessed, and cannot be apprehended.
Śāriputra! By training in prajnaparamita in this way, that great bodhisattva is able to accomplish the knowledge of all-knowing wisdom, taking non-learning and non-accomplishment as skillful means.
Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive the Buddha’s ten powers as either arising or ceasing; he does 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 as either arising or ceasing. He does not perceive the Buddha’s ten powers as either being grasped or relinquished; he does 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 as either being grasped or relinquished.
He does not perceive the Buddha’s ten powers as either defiled or purified; he does 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 as either defiled or purified. He does not perceive the Buddha’s ten powers as either gathered or dispersed; he does 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 as either gathered or dispersed.
He does not perceive the Buddha’s ten powers as either increasing or decreasing; he does 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 as either increasing or decreasing. Why is this? Because the nature of the Buddha’s ten powers and the others is empty, without anything possessed, and cannot be apprehended.
Śāriputra! By training in prajnaparamita in this way, that great bodhisattva is able to accomplish the knowledge of all-knowing wisdom, taking non-learning and non-accomplishment as skillful means.
Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive the Dharma of non-forgetfulness as either arising or ceasing; he does not perceive the nature of perpetual equanimity as either arising or ceasing. He does not perceive the Dharma of non-forgetfulness as either being grasped or relinquished; he does not perceive the nature of perpetual equanimity as either being grasped or relinquished.
He does not perceive the Dharma of non-forgetfulness as either defiled or purified; he does not perceive the nature of perpetual equanimity as either defiled or purified. He does not perceive the Dharma of non-forgetfulness as either gathered or dispersed; he does not perceive the nature of perpetual equanimity as either gathered or dispersed. He does not perceive the Dharma of non-forgetfulness as either increasing or decreasing; he does not perceive the nature of perpetual equanimity as either increasing or decreasing.
Why is this? Because the nature of the Dharma of non-forgetfulness and the others is empty, without anything possessed, and cannot be apprehended.
Śāriputra! By training in prajnaparamita in this way, that great bodhisattva is able to accomplish the knowledge of all-knowing wisdom, taking non-learning and non-accomplishment as skillful means.
Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive all-knowledge as either arising or ceasing; he does not perceive knowledge of the aspects of the paths or knowledge of all aspects as either arising or ceasing. He does not perceive all-knowledge as either being grasped or relinquished; he does not perceive knowledge of the aspects of the paths or knowledge of all aspects as either being grasped or relinquished.
He does not perceive all-knowledge as either defiled or purified; he does not perceive knowledge of the aspects of the paths or knowledge of all aspects as either defiled or purified. He does not perceive all-knowledge as either gathered or dispersed; he does not perceive knowledge of the aspects of the paths or knowledge of all aspects as either gathered or dispersed. He does not perceive all-knowledge as either increasing or decreasing; he does not perceive knowledge of the aspects of the paths or knowledge of all aspects as either increasing or decreasing.
Why is this? Because the nature of all-knowledge and the others is empty, without anything possessed, and cannot be apprehended.
Śāriputra! By training in prajnaparamita in this way, that great bodhisattva is able to accomplish the knowledge of all-knowing wisdom, taking non-learning and non-accomplishment as skillful means.
Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive any dharani gateway as either arising or ceasing; he does not perceive any samadhi gateway as either arising or ceasing. He does not perceive any dharani gateway as either being grasped or relinquished; he does not perceive any samadhi gateway as either being grasped or relinquished.
He does not perceive any dharani gateway as either defiled or purified; he does not perceive any samadhi gateway as either defiled or purified. He does not perceive any dharani gateway as either gathered or dispersed; he does not perceive any samadhi gateway as either gathered or dispersed. He does not perceive any dharani gateway as either increasing or decreasing; he does not perceive any samadhi gateway as either increasing or decreasing.
Why is this? Because the nature of all dharani gateways and the others is empty, without anything possessed, and cannot be apprehended.
Śāriputra! By training in prajnaparamita in this way, that great bodhisattva is able to accomplish the knowledge of all-knowing wisdom, taking non-learning and non-accomplishment as skillful means.
Śāriputra! When that great bodhisattva practices prajnaparamita, he does not perceive a stream-enterer as either arising or ceasing; he does not perceive a once-returner, a non-returner, or an arhat as either arising or ceasing. He does not perceive a stream-enterer as either being grasped or relinquished; he does not perceive a once-returner, a non-returner, or an arhat as either being grasped or relinquished.
He does not perceive a stream-enterer as either defiled or purified; he does not perceive a once-returner, a non-returner, or an arhat as either defiled or purified. He does not perceive a stream-enterer as either gathered or dispersed; he does not perceive a once-returner, a non-returner, or an arhat as either gathered or dispersed. He does not perceive a stream-enterer as either increasing or decreasing; he does not perceive a once-returner, a non-returner, or an arhat as either increasing or decreasing.
Why is this? Because the nature of a stream-enterer and the others is empty, without anything possessed, and cannot be apprehended.
Śāriputra! By training in prajnaparamita in this way, that great bodhisattva is able to accomplish the knowledge of all-knowing wisdom, taking non-learning and non-accomplishment as skillful means.
Sariputra! When that great bodhisattva practices prajnaparamita, he does not see the path of stream-entry or the fruit of stream-entry as either arising or ceasing; he does not see the path of the once-returner, the fruit of the once-returner, the path of the non-returner, the fruit of the non-returner, the path of the arhat, or the fruit of the arhat as either arising or ceasing. He does not see the path of stream-entry or the fruit of stream-entry as either being grasped or relinquished; he does not see the path of the once-returner, the fruit of the once-returner, the path of the non-returner, the fruit of the non-returner, the path of the arhat, or the fruit of the arhat as either being grasped or relinquished.
He does not see the path of stream-entry or the fruit of stream-entry as either defiled or purified; he does not see the path of the once-returner, the fruit of the once-returner, the path of the non-returner, the fruit of the non-returner, the path of the arhat, or the fruit of the arhat as either defiled or purified. He does not see the path of stream-entry or the fruit of stream-entry as either gathered or dispersed; he does not see the path of the once-returner, the fruit of the once-returner, the path of the non-returner, the fruit of the non-returner, the path of the arhat, or the fruit of the arhat as either gathered or dispersed.
He does not see the path of stream-entry or the fruit of stream-entry as either increasing or decreasing; he does not see the path of the once-returner, the fruit of the once-returner, the path of the non-returner, the fruit of the non-returner, the path of the arhat, or the fruit of the arhat as either increasing or decreasing. Why is this? Because the nature of the path of stream-entry, the fruit of stream-entry, and so forth is empty, has no existence, and cannot be apprehended.
Sariputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to accomplish the knowledge of all-knowing wisdom by taking non-training and non-accomplishment as skillful means.
Sariputra! When that great bodhisattva practices prajnaparamita, he does not see a pratyekabuddha as either arising or ceasing; he does not see the path of a pratyekabuddha or the fruit of a pratyekabuddha as either arising or ceasing. He does not see a pratyekabuddha as either being grasped or relinquished; he does not see the path of a pratyekabuddha or the fruit of a pratyekabuddha as either being grasped or relinquished.
He does not see a pratyekabuddha as either defiled or purified; he does not see the path of a pratyekabuddha or the fruit of a pratyekabuddha as either defiled or purified. He does not see a pratyekabuddha as either gathered or dispersed; he does not see the path of a pratyekabuddha or the fruit of a pratyekabuddha as either gathered or dispersed. He does not see a pratyekabuddha as either increasing or decreasing; he does not see the path of a pratyekabuddha or the fruit of a pratyekabuddha as either increasing or decreasing.
Why is this? Because the nature of a pratyekabuddha and so forth is empty, has no existence, and cannot be apprehended.
Sariputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to accomplish the knowledge of all-knowing wisdom by taking non-training and non-accomplishment as skillful means.
Sariputra! When that great bodhisattva practices prajnaparamita, he does not see a great bodhisattva or a Samyaksambuddha as either arising or ceasing. He does not see a great bodhisattva as either being grasped or relinquished, nor does he see a Samyaksambuddha as either being grasped or relinquished.
He does not see a great bodhisattva as either defiled or purified, nor does he see a Samyaksambuddha as either defiled or purified. He does not see a great bodhisattva as either gathered or dispersed, nor does he see a Samyaksambuddha as either gathered or dispersed. He does not see a great bodhisattva as either increasing or decreasing, nor does he see a Samyaksambuddha as either increasing or decreasing.
Why is this? Because the nature of a great bodhisattva and so forth is empty, has no existence, and cannot be apprehended.
Sariputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to accomplish the knowledge of all-knowing wisdom by taking non-training and non-accomplishment as skillful means.
Sariputra! When that great bodhisattva practices prajnaparamita, he does not see the qualities of a great bodhisattva or the fruit of unsurpassed enlightenment as either arising or ceasing. He does not see the qualities of a great bodhisattva as either being grasped or relinquished, nor does he see the fruit of unsurpassed enlightenment as either being grasped or relinquished.
He does not see the qualities of a great bodhisattva as either defiled or purified, nor does he see the fruit of unsurpassed enlightenment as either defiled or purified. He does not see the qualities of a great bodhisattva as either gathered or dispersed, nor does he see the fruit of unsurpassed enlightenment as either gathered or dispersed. He does not see the qualities of a great bodhisattva as either increasing or decreasing, nor does he see the fruit of unsurpassed enlightenment as either increasing or decreasing.
Why is this? Because the nature of the qualities of a great bodhisattva and so forth is empty, has no existence, and cannot be apprehended.
Sariputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to accomplish the knowledge of all-knowing wisdom by taking non-training and non-accomplishment as skillful means.
Sariputra! When that great bodhisattva practices prajnaparamita, he does not see the shravaka vehicle as either arising or ceasing; he does not see the pratyekabuddha vehicle or the unsurpassed vehicle as either arising or ceasing. He does not see the shravaka vehicle as either being grasped or relinquished, nor does he see the pratyekabuddha vehicle or the unsurpassed vehicle as either being grasped or relinquished.
He does not see the shravaka vehicle as either defiled or purified, nor does he see the pratyekabuddha vehicle or the unsurpassed vehicle as either defiled or purified. He does not see the shravaka vehicle as either gathered or dispersed, nor does he see the pratyekabuddha vehicle or the unsurpassed vehicle as either gathered or dispersed. He does not see the shravaka vehicle as either increasing or decreasing, nor does he see the pratyekabuddha vehicle or the unsurpassed vehicle as either increasing or decreasing.
Why is this? Because the nature of the shravaka vehicle and so forth is empty, has no existence, and cannot be apprehended.
Sariputra! When that great bodhisattva trains in prajnaparamita in this way, he is able to accomplish the knowledge of all-knowing wisdom by taking non-training and non-accomplishment as skillful means.
Thus, Sariputra! When that great bodhisattva practices prajnaparamita, he trains in prajnaparamita without seeing any dharma as either arising or ceasing, being grasped or relinquished, defiled or purified, gathered or dispersed, increasing or decreasing. He is thereby able to accomplish the knowledge of all-knowing wisdom by taking non-training and non-accomplishment as skillful means.
XXVII. CHAPTER ON SEEKING PRAJNAPARAMITA
01
At that time, Shakra, Lord of the Gods, asked Sariputra, “Venerable Sir! Where should one seek the prajnaparamita practiced by great bodhisattvas?”
Sariputra replied, “Kaushika! The prajnaparamita practiced by great bodhisattvas should be sought within what Subhuti has taught.”
Shakra, Lord of the Gods, then said to Subhuti, “According to what the Venerable Sariputra has just said, does this come about through your spiritual power, Venerable Sir, and are you its support?”
Subhuti said, “Kaushika! This is not my spiritual power, nor am I its support.”
Shakra, Lord of the Gods, asked, “Whose spiritual power is it, then? Who is its support?”
Subhuti replied, “It is the Tathagata’s spiritual power, and the Tathagata is its support.”
Shakra, Lord of the Gods, asked, “Venerable Sir! Since all dharmas are without support, how can it be said that what Sariputra taught was through the Tathagata’s spiritual power and that the Tathagata is its support?”
Subhuti said, “Kaushika! So it is! So it is! It is just as you have said: all dharmas are without support. Therefore, the Tathagata is not a support, nor does he have any support. It is only in conformity with worldly convention that the expression ‘support’ is provisionally established.
“Kaushika! The Tathagata cannot be apprehended apart from that which is without support. The suchness of the Tathagata cannot be apprehended apart from that which is without support. The Dharma-nature of the Tathagata cannot be apprehended apart from that which is without support. The Tathagata as suchness cannot be apprehended apart from that which is without support. The Tathagata as Dharma-nature cannot be apprehended apart from that which is without support. The suchness of the Tathagata cannot be apprehended apart from the suchness that is without support. The Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature that is without support.”
Kausika! The Tathagata cannot be apprehended within that which has no support, nor can that which has no support be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of that which has no support, nor can the true suchness of that which has no support be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of that which has no support, nor can the Dharma-nature of that which has no support be apprehended within the Tathagata; the true suchness of the Tathagata cannot be apprehended within that which has no support, nor can that which has no support be apprehended within the true suchness of the Tathagata;
the Dharma-nature of the Tathagata cannot be apprehended within that which has no support, nor can that which has no support be apprehended within the Dharma-nature of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the true suchness of that which has no support, nor can the true suchness of that which has no support be apprehended within the true suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of that which has no support, nor can the Dharma-nature of that which has no support be apprehended within the Dharma-nature of the Tathagata.
Kausika! The Tathagata cannot be apprehended apart from form, nor can the Tathagata be apprehended apart from feeling, perception, formations, or consciousness; the Tathagata cannot be apprehended apart from the true suchness of form, nor can the Tathagata be apprehended apart from the true suchness of feeling, perception, formations, or consciousness; the Tathagata cannot be apprehended apart from the Dharma-nature of form, nor can the Tathagata be apprehended apart from the Dharma-nature of feeling, perception, formations, or consciousness; the true suchness of the Tathagata cannot be apprehended apart from form, nor can the true suchness of the Tathagata be apprehended apart from feeling, perception, formations, or consciousness;
the Dharma-nature of the Tathagata cannot be apprehended apart from form, nor can the Dharma-nature of the Tathagata be apprehended apart from feeling, perception, formations, or consciousness; the true suchness of the Tathagata cannot be apprehended apart from the true suchness of form, nor can the true suchness of the Tathagata be apprehended apart from the true suchness of feeling, perception, formations, or consciousness; the Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature of form, nor can the Dharma-nature of the Tathagata be apprehended apart from the Dharma-nature of feeling, perception, formations, or consciousness.
Kausika! The Tathagata cannot be apprehended within form, nor can form be apprehended within the Tathagata; the Tathagata cannot be apprehended within feeling, perception, formations, or consciousness, nor can feeling, perception, formations, or consciousness be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of form, nor can the true suchness of form be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of feeling, perception, formations, or consciousness, nor can the true suchness of feeling, perception, formations, or consciousness be apprehended within the Tathagata;
the Tathagata cannot be apprehended within the Dharma-nature of form, nor can the Dharma-nature of form be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of feeling, perception, formations, or consciousness, nor can the Dharma-nature of feeling, perception, formations, or consciousness be apprehended within the Tathagata; the true suchness of the Tathagata cannot be apprehended within form, nor can form be apprehended within the true suchness of the Tathagata; the true suchness of the Tathagata cannot be apprehended within feeling, perception, formations, or consciousness, nor can feeling, perception, formations, or consciousness be apprehended within the true suchness of the Tathagata;
the Dharma-nature of the Tathagata cannot be apprehended within form, nor can form be apprehended within the Dharma-nature of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within feeling, perception, formations, or consciousness, nor can feeling, perception, formations, or consciousness be apprehended within the Dharma-nature of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the true suchness of form, nor can the true suchness of form be apprehended within the true suchness of the Tathagata;
the true suchness of the Tathagata cannot be apprehended within the true suchness of feeling, perception, formations, or consciousness, nor can the true suchness of feeling, perception, formations, or consciousness be apprehended within the true suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of form, nor can the Dharma-nature of form be apprehended within the Dharma-nature of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of feeling, perception, formations, or consciousness, nor can the Dharma-nature of feeling, perception, formations, or consciousness be apprehended within the Dharma-nature of the Tathagata.
Kausika! The Tathagata cannot be apprehended apart from the eye ayatana, nor can the Tathagata be apprehended apart from the ear, nose, tongue, body, or mind ayatana; the Tathagata cannot be apprehended apart from the true suchness of the eye ayatana, nor can the Tathagata be apprehended apart from the true suchness of the ear, nose, tongue, body, or mind ayatana; the Tathagata cannot be apprehended apart from the Dharma-nature of the eye ayatana, nor can the Tathagata be apprehended apart from the Dharma-nature of the ear, nose, tongue, body, or mind ayatana; the true suchness of the Tathagata cannot be apprehended apart from the eye ayatana, nor can the true suchness of the Tathagata be apprehended apart from the ear, nose, tongue, body, or mind ayatana;
the Dharma-nature of the Tathagata cannot be apprehended apart from the eye ayatana, nor can the Dharma-nature of the Tathagata be apprehended apart from the ear, nose, tongue, body, or mind ayatana; the true suchness of the Tathagata cannot be apprehended apart from the true suchness of the eye ayatana, nor can the true suchness of the Tathagata be apprehended apart from the true suchness of the ear, nose, tongue, body, or mind ayatana; the Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature of the eye ayatana, nor can the Dharma-nature of the Tathagata be apprehended apart from the Dharma-nature of the ear, nose, tongue, body, or mind ayatana.
Kausika! The Tathagata cannot be apprehended within the eye ayatana, nor can the eye ayatana be apprehended within the Tathagata; the Tathagata cannot be apprehended within the ear, nose, tongue, body, or mind ayatana, nor can the ear, nose, tongue, body, or mind ayatana be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of the eye ayatana, nor can the true suchness of the eye ayatana be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of the ear, nose, tongue, body, or mind ayatana, nor can the true suchness of the ear, nose, tongue, body, or mind ayatana be apprehended within the Tathagata;
the Tathagata cannot be apprehended within the dharma-nature of the eye ayatana, nor can the dharma-nature of the eye ayatana be apprehended within the Tathagata; the Tathagata cannot be apprehended within the dharma-nature of the ear, nose, tongue, body, or mind ayatana, nor can the dharma-nature of the ear, nose, tongue, body, or mind ayatana be apprehended within the Tathagata; the true suchness of the Tathagata cannot be apprehended within the eye ayatana, nor can the eye ayatana be apprehended within the true suchness of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the ear, nose, tongue, body, or mind ayatana, nor can the ear, nose, tongue, body, or mind ayatana be apprehended within the true suchness of the Tathagata;
the dharma-nature of the Tathagata cannot be apprehended within the eye ayatana, nor can the eye ayatana be apprehended within the dharma-nature of the Tathagata; the dharma-nature of the Tathagata cannot be apprehended within the ear, nose, tongue, body, or mind ayatana, nor can the ear, nose, tongue, body, or mind ayatana be apprehended within the dharma-nature of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the true suchness of the eye ayatana, nor can the true suchness of the eye ayatana be apprehended within the true suchness of the Tathagata;
the true suchness of the Tathagata cannot be apprehended within the true suchness of the ear, nose, tongue, body, or mind ayatana, nor can the true suchness of the ear, nose, tongue, body, or mind ayatana be apprehended within the true suchness of the Tathagata; the dharma-nature of the Tathagata cannot be apprehended within the dharma-nature of the eye ayatana, nor can the dharma-nature of the eye ayatana be apprehended within the dharma-nature of the Tathagata; the dharma-nature of the Tathagata cannot be apprehended within the dharma-nature of the ear, nose, tongue, body, or mind ayatana, nor can the dharma-nature of the ear, nose, tongue, body, or mind ayatana be apprehended within the dharma-nature of the Tathagata.
Kausika! The Tathagata cannot be apprehended apart from the form ayatana, nor can the Tathagata be apprehended apart from the sound, odor, taste, tangible-object, or dharma ayatana; the Tathagata cannot be apprehended apart from the true suchness of the form ayatana, nor can the Tathagata be apprehended apart from the true suchness of the sound, odor, taste, tangible-object, or dharma ayatana; the Tathagata cannot be apprehended apart from the dharma-nature of the form ayatana, nor can the Tathagata be apprehended apart from the dharma-nature of the sound, odor, taste, tangible-object, or dharma ayatana;
the true suchness of the Tathagata cannot be apprehended apart from the form ayatana, nor can the true suchness of the Tathagata be apprehended apart from the sound, odor, taste, tangible-object, or dharma ayatana; the dharma-nature of the Tathagata cannot be apprehended apart from the form ayatana, nor can the dharma-nature of the Tathagata be apprehended apart from the sound, odor, taste, tangible-object, or dharma ayatana; the true suchness of the Tathagata cannot be apprehended apart from the true suchness of the form ayatana, nor can the true suchness of the Tathagata be apprehended apart from the true suchness of the sound, odor, taste, tangible-object, or dharma ayatana;
the dharma-nature of the Tathagata cannot be apprehended apart from the dharma-nature of the form ayatana, nor can the dharma-nature of the Tathagata be apprehended apart from the dharma-nature of the sound, odor, taste, tangible-object, or dharma ayatana.
Kausika! The Tathagata cannot be apprehended within the form ayatana, nor can the form ayatana be apprehended within the Tathagata; the Tathagata cannot be apprehended within the sound, odor, taste, tangible-object, or dharma ayatana, nor can the sound, odor, taste, tangible-object, or dharma ayatana be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of the form ayatana, nor can the true suchness of the form ayatana be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of the sound, odor, taste, tangible-object, or dharma ayatana, nor can the true suchness of the sound, odor, taste, tangible-object, or dharma ayatana be apprehended within the Tathagata;
the Tathagata cannot be apprehended within the dharma-nature of the form ayatana, nor can the dharma-nature of the form ayatana be apprehended within the Tathagata; the Tathagata cannot be apprehended within the dharma-nature of the sound, odor, taste, tangible-object, or dharma ayatana, nor can the dharma-nature of the sound, odor, taste, tangible-object, or dharma ayatana be apprehended within the Tathagata; the true suchness of the Tathagata cannot be apprehended within the form ayatana, nor can the form ayatana be apprehended within the true suchness of the Tathagata;
the true suchness of the Tathagata cannot be apprehended within the sound, odor, taste, tangible-object, or dharma ayatana, nor can the sound, odor, taste, tangible-object, or dharma ayatana be apprehended within the true suchness of the Tathagata; the dharma-nature of the Tathagata cannot be apprehended within the form ayatana, nor can the form ayatana be apprehended within the dharma-nature of the Tathagata; the dharma-nature of the Tathagata cannot be apprehended within the sound, odor, taste, tangible-object, or dharma ayatana, nor can the sound, odor, taste, tangible-object, or dharma ayatana be apprehended within the dharma-nature of the Tathagata;
the true suchness of the Tathagata cannot be apprehended within the true suchness of the form ayatana, nor can the true suchness of the form ayatana be apprehended within the true suchness of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the true suchness of the sound, odor, taste, tangible-object, or dharma ayatana, nor can the true suchness of the sound, odor, taste, tangible-object, or dharma ayatana be apprehended within the true suchness of the Tathagata; the dharma-nature of the Tathagata cannot be apprehended within the dharma-nature of the form ayatana, nor can the dharma-nature of the form ayatana be apprehended within the dharma-nature of the Tathagata;
the dharma-nature of the Tathagata cannot be apprehended within the dharma-nature of the sound, odor, taste, tangible-object, or dharma ayatana, nor can the dharma-nature of the sound, odor, taste, tangible-object, or dharma ayatana be apprehended within the dharma-nature of the Tathagata.
Kausika! The Tathagata cannot be apprehended apart from the eye dhatu, nor can the Tathagata be apprehended apart from the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact; the Tathagata cannot be apprehended apart from the true suchness of the eye dhatu, nor can the Tathagata be apprehended apart from the true suchness of the form dhatu through to the feelings that arise conditioned by eye-contact; the Tathagata cannot be apprehended apart from the dharma-nature of the eye dhatu, nor can the Tathagata be apprehended apart from the dharma-nature of the form dhatu through to the feelings that arise conditioned by eye-contact;
the true suchness of the Tathagata cannot be apprehended apart from the eye dhatu, nor can the true suchness of the Tathagata be apprehended apart from the form dhatu through to the feelings that arise conditioned by eye-contact; the dharma-nature of the Tathagata cannot be apprehended apart from the eye dhatu, nor can the dharma-nature of the Tathagata be apprehended apart from the form dhatu through to the feelings that arise conditioned by eye-contact; the true suchness of the Tathagata cannot be apprehended apart from the true suchness of the eye dhatu, nor can the true suchness of the Tathagata be apprehended apart from the true suchness of the form dhatu through to the feelings that arise conditioned by eye-contact;
the dharma-nature of the Tathagata cannot be apprehended apart from the dharma-nature of the eye dhatu, nor can the dharma-nature of the Tathagata be apprehended apart from the dharma-nature of the form dhatu through to the feelings that arise conditioned by eye-contact.
Kausika! The Tathagata cannot be apprehended within the eye dhatu, nor can the eye dhatu be apprehended within the Tathagata; the Tathagata cannot be apprehended within the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise conditioned by eye-contact, nor can the form dhatu through the feelings that arise conditioned by eye-contact be apprehended within the Tathagata; the Tathagata cannot be apprehended within the suchness of the eye dhatu, nor can the suchness of the eye dhatu be apprehended within the Tathagata;
the suchness of the Tathagata cannot be apprehended within the suchness of the form dhatu through the feelings that arise conditioned by eye-contact, nor can the suchness of the form dhatu through the feelings that arise conditioned by eye-contact be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of the eye dhatu, nor can the Dharma-nature of the eye dhatu be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of the form dhatu through the feelings that arise conditioned by eye-contact, nor can the Dharma-nature of the form dhatu through the feelings that arise conditioned by eye-contact be apprehended within the Tathagata;
the suchness of the Tathagata cannot be apprehended within the eye dhatu, nor can the eye dhatu be apprehended within the suchness of the Tathagata; the suchness of the Tathagata cannot be apprehended within the form dhatu through the feelings that arise conditioned by eye-contact, nor can the form dhatu through the feelings that arise conditioned by eye-contact be apprehended within the suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the eye dhatu, nor can the eye dhatu be apprehended within the Dharma-nature of the Tathagata;
the Dharma-nature of the Tathagata cannot be apprehended within the form dhatu through the feelings that arise conditioned by eye-contact, nor can the form dhatu through the feelings that arise conditioned by eye-contact be apprehended within the Dharma-nature of the Tathagata; the suchness of the Tathagata cannot be apprehended within the suchness of the eye dhatu, nor can the suchness of the eye dhatu be apprehended within the suchness of the Tathagata; the suchness of the Tathagata cannot be apprehended within the suchness of the form dhatu through the feelings that arise conditioned by eye-contact, nor can the suchness of the form dhatu through the feelings that arise conditioned by eye-contact be apprehended within the suchness of the Tathagata;
the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the eye dhatu, nor can the Dharma-nature of the eye dhatu be apprehended within the Dharma-nature of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the form dhatu through the feelings that arise conditioned by eye-contact, nor can the Dharma-nature of the form dhatu through the feelings that arise conditioned by eye-contact be apprehended within the Dharma-nature of the Tathagata.
Fascicle 89
End
The version you're viewing was faithfully rendered by Inti AI in keeping with the tradition. Switch to the other language tab to read a human translation.
Translations belong to the translator/source credited above. The bilingual compilation, presentation, and AI translations compiled by Inti are © Inti Foundation. Please attribute when quoting; do not bulk-copy or use commercially without permission.