大般若波羅蜜多經

XXXVI. CHAPTER ON THE MARKS OF

ATTACHMENT AND NON-ATTACHMENT

04

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the knowledge of all things is the practice of prajnaparamita; not practicing the knowledge of the aspects of the paths or the knowledge of all aspects is the practice of prajnaparamita. Not practicing the knowledge of all things as either permanent or impermanent is the practice of prajnaparamita; not practicing the knowledge of the aspects of the paths or the knowledge of all aspects as either permanent or impermanent is the practice of prajnaparamita.

Not practicing the knowledge of all things as either pleasurable or painful is the practice of prajnaparamita; not practicing the knowledge of the aspects of the paths or the knowledge of all aspects as either pleasurable or painful is the practice of prajnaparamita. Not practicing the knowledge of all things as either self or non-self is the practice of prajnaparamita; not practicing the knowledge of the aspects of the paths or the knowledge of all aspects as either self or non-self is the practice of prajnaparamita.

Not practicing the knowledge of all things as either pure or impure is the practice of prajnaparamita; not practicing the knowledge of the aspects of the paths or the knowledge of all aspects as either pure or impure is the practice of prajnaparamita. Why is this? Subhuti!

Because the nature of the knowledge of all things is itself nonexistent, how much less could there be a knowledge of all things that is either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure? The nature of the knowledge of the aspects of the paths and the knowledge of all aspects is itself nonexistent, how much less could there be a knowledge of the aspects of the paths or a knowledge of all aspects that is either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure?

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing any dharani gateway is the practice of prajnaparamita, and not practicing any samadhi gateway is the practice of prajnaparamita. Not practicing any dharani gateway as either permanent or impermanent is the practice of prajnaparamita; not practicing any samadhi gateway as either permanent or impermanent is the practice of prajnaparamita.

Not practicing any dharani gateway as either pleasurable or painful is the practice of prajnaparamita; not practicing any samadhi gateway as either pleasurable or painful is the practice of prajnaparamita. Not practicing any dharani gateway as either self or non-self is the practice of prajnaparamita; not practicing any samadhi gateway as either self or non-self is the practice of prajnaparamita. Not practicing any dharani gateway as either pure or impure is the practice of prajnaparamita; not practicing any samadhi gateway as either pure or impure is the practice of prajnaparamita.

Why is this? Subhuti! Because the nature of all dharani gateways is itself nonexistent, how much less could there be any dharani gateway that is either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure?

The nature of all samadhi gateways is itself nonexistent, how much less could there be any samadhi gateway that is either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure?

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the fruit of stream-entry is the practice of prajnaparamita, and not practicing the fruits of once-returning, non-returning, or arhatship is the practice of prajnaparamita. Not practicing the fruit of stream-entry as either permanent or impermanent is the practice of prajnaparamita; not practicing the fruits of once-returning, non-returning, or arhatship as either permanent or impermanent is the practice of prajnaparamita.

Not practicing the fruit of stream-entry as either pleasurable or painful is the practice of prajnaparamita; not practicing the fruits of once-returning, non-returning, or arhatship as either pleasurable or painful is the practice of prajnaparamita. Not practicing the fruit of stream-entry as either self or non-self is the practice of prajnaparamita; not practicing the fruits of once-returning, non-returning, or arhatship as either self or non-self is the practice of prajnaparamita.

Not practicing the fruit of stream-entry as either pure or impure is the practice of prajnaparamita; not practicing the fruits of once-returning, non-returning, or arhatship as either pure or impure is the practice of prajnaparamita. Why is this? Subhuti!

Because the nature of the fruit of stream-entry is itself nonexistent, how much less could there be a fruit of stream-entry that is either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure? The nature of the fruits of once-returning, non-returning, and arhatship is itself nonexistent, how much less could there be fruits of once-returning, non-returning, or arhatship that are either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure?

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the realization of a pratyekabuddha is the practice of prajnaparamita; not practicing the realization of a pratyekabuddha as either permanent or impermanent is the practice of prajnaparamita; not practicing the realization of a pratyekabuddha as either pleasurable or painful is the practice of prajnaparamita; not practicing the realization of a pratyekabuddha as either self or non-self is the practice of prajnaparamita; and not practicing the realization of a pratyekabuddha as either pure or impure is the practice of prajnaparamita.

Why is this? Subhuti! Because the nature of a pratyekabuddha's realization is itself nonexistent, how much less could there be a pratyekabuddha's realization that is either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure?

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing all the practices of great bodhisattvas is the practice of prajnaparamita; not practicing all the practices of great bodhisattvas as either permanent or impermanent is the practice of prajnaparamita; not practicing all the practices of great bodhisattvas as either pleasurable or painful is the practice of prajnaparamita; not practicing all the practices of great bodhisattvas as either self or non-self is the practice of prajnaparamita; and not practicing all the practices of great bodhisattvas as either pure or impure is the practice of prajnaparamita.

Why is this? Subhuti! Because the nature of all the practices of great bodhisattvas is itself nonexistent, how much less could there be practices of great bodhisattvas that are either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure?

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the supreme awakening of the Buddhas is the practice of prajnaparamita; not practicing the supreme awakening of the Buddhas as either permanent or impermanent is the practice of prajnaparamita; not practicing the supreme awakening of the Buddhas as either pleasurable or painful is the practice of prajnaparamita; not practicing the supreme awakening of the Buddhas as either self or non-self is the practice of prajnaparamita; and not practicing the supreme awakening of the Buddhas as either pure or impure is the practice of prajnaparamita.

Why is this? Subhuti! Because the nature of the supreme awakening of the Buddhas is itself nonexistent, how much less could there be a supreme awakening of the Buddhas that is either permanent or impermanent, pleasurable or painful, self or non-self, pure or impure?

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, not practicing form as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if form is complete or incomplete, neither is called form. Not practicing even in this manner is the practice of prajnaparamita. Not practicing feeling, perception, formations, and consciousness as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if feeling, perception, formations, and consciousness are complete or incomplete, neither are called feeling, perception, formations, and consciousness. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the eye ayatana as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the eye ayatana is complete or incomplete, neither is called the eye ayatana. Not practicing even in this manner is the practice of prajnaparamita. Not practicing the ear, nose, tongue, body, and mind ayatanas as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the ear, nose, tongue, body, and mind ayatanas are complete or incomplete, neither are called the ear, nose, tongue, body, and mind ayatanas. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the form ayatana as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the form ayatana is complete or incomplete, neither is called the form ayatana. Not practicing even in this manner is the practice of prajnaparamita. Not practicing the sound, odor, taste, tangible-object, and dharma ayatanas as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the sound, odor, taste, tangible-object, and dharma ayatanas are complete or incomplete, neither are called the sound, odor, taste, tangible-object, and dharma ayatanas. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the eye dhatu as complete or incomplete is the practice of prajnaparamita. Why is this?

Subhuti! Because if the eye dhatu is complete or incomplete, neither is called the eye dhatu. Not practicing even in this manner is the practice of prajnaparamita.

Not practicing the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising conditioned by eye-contact as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti!

Because if the form dhatu through the feelings arising conditioned by eye-contact are complete or incomplete, neither are called the form dhatu through the feelings arising conditioned by eye-contact. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the ear dhatu as complete or incomplete is the practice of prajnaparamita. Why is this?

Subhuti! Because if the ear dhatu is complete or incomplete, neither is called the ear dhatu. Not practicing even in this manner is the practice of prajnaparamita.

Not practicing the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising conditioned by ear-contact as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti!

Because if the sound dhatu through the feelings arising conditioned by ear-contact are complete or incomplete, neither are called the sound dhatu through the feelings arising conditioned by ear-contact. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the nose dhatu as complete or incomplete is the practice of prajnaparamita. Why is this?

Subhuti! Because if the nose dhatu is complete or incomplete, neither is called the nose dhatu. Not practicing even in this manner is the practice of prajnaparamita.

Not practicing the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising conditioned by nose-contact as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti!

Because if the odor dhatu through the feelings arising conditioned by nose-contact are complete or incomplete, neither are called the odor dhatu through the feelings arising conditioned by nose-contact. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the tongue dhatu as complete or incomplete is the practice of prajnaparamita. Why is this?

Subhuti! Because if the tongue dhatu is complete or incomplete, neither is called the tongue dhatu. Not practicing even in this manner is the practice of prajnaparamita.

Not practicing the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising conditioned by tongue-contact as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti!

Because if the taste dhatu through the feelings arising conditioned by tongue-contact are complete or incomplete, neither are called the taste dhatu through the feelings arising conditioned by tongue-contact. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the body dhatu as complete or incomplete is the practice of prajnaparamita. Why is this?

Subhuti! Because if the body dhatu is complete or incomplete, neither is called the body dhatu. Not practicing even in this manner is the practice of prajnaparamita.

Not practicing the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising conditioned by body-contact as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti!

Because if the tangible-object dhatu through the feelings arising conditioned by body-contact are complete or incomplete, neither are called the tangible-object dhatu through the feelings arising conditioned by body-contact. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the mind dhatu as complete or incomplete is the practice of prajnaparamita. Why is this?

Subhuti! Because if the mind dhatu is complete or incomplete, neither is called the mind dhatu. Not practicing even in this manner is the practice of prajnaparamita.

Not practicing the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising conditioned by mind-contact as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti!

Because if the dharma dhatu through the feelings arising conditioned by mind-contact are complete or incomplete, neither are called the dharma dhatu through the feelings arising conditioned by mind-contact. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the earth dhatu as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the earth dhatu is complete or incomplete, neither is called the earth dhatu. Not practicing even in this manner is the practice of prajnaparamita. Not practicing the water, fire, wind, space, and consciousness dhatus as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the water, fire, wind, space, and consciousness dhatus are complete or incomplete, neither are called the water, fire, wind, space, and consciousness dhatus. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing ignorance as complete or incomplete is the practice of prajnaparamita. Why is this?

Subhuti! Because if ignorance is complete or incomplete, neither is called ignorance. Not practicing even in this manner is the practice of prajnaparamita.

Not practicing formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti!

Because if formations through aging and death, sorrow, lamentation, pain, grief, and distress are complete or incomplete, neither are called formations through aging and death, sorrow, lamentation, pain, grief, and distress. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the perfection of generosity as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the perfection of generosity is complete or incomplete, neither is called the perfection of generosity. Not practicing even in this manner is the practice of prajnaparamita. Not practicing the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if moral discipline through prajnaparamita are complete or incomplete, neither are called moral discipline through prajnaparamita. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing inner emptiness as complete or incomplete is the practice of prajnaparamita. Why is this?

Subhuti! Because if inner emptiness is complete or incomplete, neither is called inner emptiness. Not practicing even in this manner is the practice of prajnaparamita.

Not practicing outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonbeing, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonbeing as complete or incomplete is the practice of prajnaparamita.

Why is this? Subhuti! Because if outer emptiness through the emptiness of the intrinsic nature of nonbeing are complete or incomplete, neither are called outer emptiness through the emptiness of the intrinsic nature of nonbeing.

Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing suchness as complete or incomplete is the practice of prajnaparamita. Why is this?

Subhuti! Because if suchness is complete or incomplete, neither is called suchness. Not practicing even in this manner is the practice of prajnaparamita.

Not practicing the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature apart from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti!

Because if the dharma dhatu through the inconceivable realm are complete or incomplete, neither are called the dharma dhatu through the inconceivable realm. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the Noble Truth of suffering as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the Noble Truth of suffering is complete or incomplete, neither is called the Noble Truth of suffering. Not practicing even in this manner is the practice of prajnaparamita. Not practicing the Noble Truths of the origin, cessation, and path as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the Noble Truths of the origin, cessation, and path are complete or incomplete, neither are called the Noble Truths of the origin, cessation, and path. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the four dhyanas as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the four dhyanas are complete or incomplete, neither are called the four dhyanas. Not practicing even in this manner is the practice of prajnaparamita. Not practicing the four immeasurables and the four formless absorptions as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the four immeasurables and the four formless absorptions are complete or incomplete, neither are called the four immeasurables and the four formless absorptions. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the eight liberations as complete or incomplete is the practice of prajnaparamita. Why is this?

Subhuti! Because if the eight liberations are complete or incomplete, neither are called the eight liberations. Not practicing even in this manner is the practice of prajnaparamita.

Not practicing the eight spheres of mastery, the nine successive absorptions, and the ten totalities as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti!

Because if the eight spheres of mastery, the nine successive absorptions, and the ten totalities are complete or incomplete, neither are called the eight spheres of mastery, the nine successive absorptions, and the ten totalities. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the four establishments of mindfulness as complete or incomplete is the practice of prajnaparamita. Why is this?

Subhuti! Because if the four establishments of mindfulness are complete or incomplete, neither are called the four establishments of mindfulness. Not practicing even in this manner is the practice of prajnaparamita.

Not practicing the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti!

Because if the four right efforts through the Noble Eightfold Path are complete or incomplete, neither are called the four right efforts through the Noble Eightfold Path. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the gateway to liberation through emptiness as complete or incomplete is the practice of prajnaparamita. Why is this?

Subhuti! Because if the gateway to liberation through emptiness is complete or incomplete, neither is called the gateway to liberation through emptiness. Not practicing even in this manner is the practice of prajnaparamita.

Not practicing the gateways to liberation through signlessness and wishlessness as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti!

Because if the gateways to liberation through signlessness and wishlessness are complete or incomplete, neither are called the gateways to liberation through signlessness and wishlessness. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the ten bodhisattva bhumis as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the ten bodhisattva bhumis are complete or incomplete, neither are called the ten bodhisattva bhumis. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the five kinds of eyes as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the five kinds of eyes are complete or incomplete, neither are called the five kinds of eyes. Not practicing even in this manner is the practice of prajnaparamita. Not practicing the six superknowledges as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the six superknowledges are complete or incomplete, neither are called the six superknowledges. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the ten powers of a Buddha as complete or incomplete is the practice of prajnaparamita. Why is this?

Subhuti! Because if the ten powers of a Buddha are complete or incomplete, neither are called the ten powers of a Buddha. Not practicing even in this manner is the practice of prajnaparamita.

Not practicing 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 as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti!

Because if the four fearlessnesses through the eighteen distinctive qualities of a Buddha are complete or incomplete, neither are called the four fearlessnesses through the eighteen distinctive qualities of a Buddha. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the quality of never losing mindfulness as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the quality of never losing mindfulness is complete or incomplete, neither is called the quality of never losing mindfulness. Not practicing even in this manner is the practice of prajnaparamita. Not practicing the nature of constant equanimity as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the nature of constant equanimity is complete or incomplete, neither is called the nature of constant equanimity. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the knowledge of all things as complete or incomplete is the practice of prajnaparamita. Why is this?

Subhuti! Because if the knowledge of all things is complete or incomplete, neither is called the knowledge of all things. Not practicing even in this manner is the practice of prajnaparamita.

Not practicing the knowledge of the aspects of the paths and the knowledge of all aspects as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti!

Because if the knowledge of the aspects of the paths and the knowledge of all aspects are complete or incomplete, neither are called the knowledge of the aspects of the paths and the knowledge of all aspects. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing all dharani gateways as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if all dharani gateways are complete or incomplete, neither are called all dharani gateways. Not practicing even in this manner is the practice of prajnaparamita. Not practicing all samadhi gateways as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if all samadhi gateways are complete or incomplete, neither are called all samadhi gateways. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the fruit of stream-entry as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the fruit of stream-entry is complete or incomplete, neither is called the fruit of stream-entry. Not practicing even in this manner is the practice of prajnaparamita. Not practicing the fruits of once-returning, non-returning, and arhatship as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the fruits of once-returning, non-returning, and arhatship are complete or incomplete, neither are called the fruits of once-returning, non-returning, and arhatship. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the realization of a pratyekabuddha as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the realization of a pratyekabuddha is complete or incomplete, neither is called the realization of a pratyekabuddha. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing all the practices of great bodhisattvas as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if all the practices of great bodhisattvas are complete or incomplete, neither are called all the practices of great bodhisattvas. Not practicing even in this manner is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the supreme awakening of the Buddhas as complete or incomplete is the practice of prajnaparamita. Why is this? Subhuti! Because if the supreme awakening of the Buddhas is complete or incomplete, neither is called the supreme awakening of the Buddhas. Not practicing even in this manner is the practice of prajnaparamita.

At that time, the Venerable Subhuti said to the Buddha:

World-Honored One! This is exceedingly rare! The Tathagata, the Arhat, the Perfectly Awakened One, skillfully expounds the various marks of attachment and non-attachment for virtuous men and virtuous women of the Mahayana.

The Buddha said: Subhuti! So it is! So it is! It is just as you have said. All Tathagatas, Arhats, Perfectly Awakened Ones, skillfully expound the various marks of attachment and non-attachment for virtuous men and virtuous women of the Mahayana, enabling those who study prajnaparamita to free themselves from all defiling attachments and swiftly attain the ultimate end.

Furthermore, Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to form is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to feeling, perception, formations, and consciousness is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to the eye ayatana is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to the ear, nose, tongue, body, and mind ayatanas is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to the form ayatana is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to the sound, odor, taste, tangible-object, and dharma ayatanas is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to the eye dhatu is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising conditioned by eye-contact is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to the ear dhatu is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising conditioned by ear-contact is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to the nose dhatu is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising conditioned by nose-contact is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to the tongue dhatu is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising conditioned by tongue-contact is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to the body dhatu is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising conditioned by body-contact is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to the mind dhatu is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising conditioned by mind-contact is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to the earth dhatu is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to the water, fire, wind, space, and consciousness dhatus is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to ignorance is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to the perfection of generosity is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to inner emptiness is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonbeing, the emptiness of intrinsic nature,

and the emptiness of the intrinsic nature of nonbeing is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to suchness is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature apart from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to the Noble Truth of suffering is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to the Noble Truths of the origin, cessation, and path is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to the four dhyanas is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to the four immeasurables and the four formless absorptions is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to the eight liberations is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to the eight spheres of mastery, the nine successive absorptions, and the ten totalities is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to the four establishments of mindfulness is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to the gateway to liberation through emptiness is the practice of prajnaparamita; not practicing the marks of attachment and non-attachment with regard to the gateways to liberation through signlessness and wishlessness is the practice of prajnaparamita.

Subhuti! When a great bodhisattva practices prajnaparamita, not practicing the marks of attachment and non-attachment with regard to the ten bodhisattva bhumis is the practice of prajnaparamita.

Volume 290

THE END