大般若波羅蜜多經

11

The Buddha said:

– Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should learn not to give rise, with regard to form, to any formations conceived as either existent or nonexistent; and should likewise learn not to give rise, with regard to feeling, perception, formations, and consciousness, to any formations conceived as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should learn not to give rise, with regard to the eye ayatana, to any formations conceived as either existent or nonexistent; and should likewise learn not to give rise, with regard to the ear, nose, tongue, body, and mind ayatanas, to any formations conceived as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should learn not to give rise, with regard to the form ayatana, to any formations conceived as either existent or nonexistent; and should likewise learn not to give rise, with regard to the sound, odor, taste, tangible-object, and dharma ayatanas, to any formations conceived as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should learn not to give rise, with regard to the eye dhatu, to any formations conceived as either existent or nonexistent; and should likewise learn not to give rise, with regard to the ear, nose, tongue, body, and mind dhatus, to any formations conceived as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should learn not to give rise, with regard to the form dhatu, to any formations conceived as either existent or nonexistent; and should likewise learn not to give rise, with regard to the sound, odor, taste, tangible-object, and dharma dhatus, to any formations conceived as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should learn not to give rise, with regard to the eye-consciousness dhatu, to any formations conceived as either existent or nonexistent; and should likewise learn not to give rise, with regard to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, to any formations conceived as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should learn not to give rise, with regard to eye-contact, to any formations conceived as either existent or nonexistent; and should likewise learn not to give rise, with regard to ear-, nose-, tongue-, body-, and mind-contact, to any formations conceived as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should learn not to give rise, with regard to feelings born in dependence upon eye-contact, to any formations conceived as either existent or nonexistent; and should likewise learn not to give rise, with regard to feelings born in dependence upon ear-, nose-, tongue-, body-, and mind-contact, to any formations conceived as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should learn not to give rise, with regard to the earth dhatu, to any formations conceived as either existent or nonexistent; and should likewise learn not to give rise, with regard to the water, fire, wind, space, and consciousness dhatus, to any formations conceived as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should learn not to give rise, with regard to ignorance, to any formations conceived as either existent or nonexistent; and should likewise learn not to give rise, 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, to any formations conceived as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should learn not to give rise, with regard to the perfection of generosity, to any formations conceived as either existent or nonexistent; and should likewise learn not to give rise, with regard to the perfections of pure ethical discipline, patient endurance, diligence, meditation, and prajnaparamita, to any formations conceived as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should learn not to give rise, with regard to inner emptiness, to any formations conceived as either existent or nonexistent;

and should likewise learn not to give rise, with regard to outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-truth emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing, to any formations conceived as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should learn not to give rise, with regard to suchness, to any formations conceived as either existent or nonexistent; and should likewise learn not to give rise, with regard to the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm, to any formations conceived as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should learn not to give rise, with regard to the Noble Truth of suffering, to any formations conceived as either existent or nonexistent; and should likewise learn not to give rise, with regard to the Noble Truths of the origin of suffering, its cessation, and the path, to any formations conceived as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should learn not to give rise, with regard to the four foundations of mindfulness, to any formations conceived as either existent or nonexistent; and should likewise learn not to give rise, 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 eight factors of the Noble Path, to any formations conceived as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate and learn that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should learn not to give rise, with regard to the four meditative absorptions, to any formations conceived as either existent or nonexistent; and should likewise learn not to give rise, with regard to the four immeasurables and the four formless attainments, to any formations conceived as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train with respect to the eight liberations without giving rise to formations as either existent or nonexistent; with respect to the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, a great bodhisattva should likewise train without giving rise to formations as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train with respect to all dharani gateways without giving rise to formations as either existent or nonexistent; with respect to all samadhi gateways, a great bodhisattva should likewise train without giving rise to formations as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train with respect to the gateway of liberation through emptiness without giving rise to formations as either existent or nonexistent; with respect to the gateways of liberation through signlessness and wishlessness, a great bodhisattva should likewise train without giving rise to formations as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train with respect to the five kinds of eyes without giving rise to formations as either existent or nonexistent; with respect to the six superknowledges, a great bodhisattva should likewise train without giving rise to formations as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train with respect to the ten powers of a Buddha without giving rise to formations as either existent or nonexistent; with respect to 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, a great bodhisattva should likewise train without giving rise to formations as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train with respect to the Dharma of non-forgetfulness without giving rise to formations as either existent or nonexistent; with respect to the nature of perpetual equanimity, a great bodhisattva should likewise train without giving rise to formations as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train with respect to the knowledge of all things without giving rise to formations as either existent or nonexistent; with respect to the knowledge of the aspects of the paths and the knowledge of all aspects, a great bodhisattva should likewise train without giving rise to formations as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train with respect to the fruit of stream-entry without giving rise to formations as either existent or nonexistent; with respect to the fruits of once-returning, non-returning, and arhatship, a great bodhisattva should likewise train without giving rise to formations as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train with respect to the fruit of a pratyekabuddha without giving rise to formations as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train with respect to all the practices of great bodhisattvas without giving rise to formations as either existent or nonexistent.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train with respect to the supreme enlightenment of the Buddhas without giving rise to formations as either existent or nonexistent.

The Venerable Subhuti addressed the Buddha:

– Blessed One! How should a great bodhisattva practicing prajnaparamita train by contemplating that the intrinsic characteristics of all dharmas are empty?

The Buddha said:

– Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that form and the characteristic of form are empty; a great bodhisattva should train by contemplating that feeling, perception, formations, consciousness, and the characteristics of feeling, perception, formations, and consciousness are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the eye ayatana and the characteristic of the eye ayatana are empty; a great bodhisattva should train by contemplating that the ear, nose, tongue, body, and mind ayatanas, and the characteristics of the ear, nose, tongue, body, and mind ayatanas, are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the form ayatana and the characteristic of the form ayatana are empty; a great bodhisattva should train by contemplating that the sound, odor, taste, tangible-object, and dharma ayatanas, and the characteristics of the sound, odor, taste, tangible-object, and dharma ayatanas, are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the eye dhatu and the characteristic of the eye dhatu are empty; a great bodhisattva should train by contemplating that the ear, nose, tongue, body, and mind dhatus, and the characteristics of the ear, nose, tongue, body, and mind dhatus, are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the form dhatu and the characteristic of the form dhatu are empty; a great bodhisattva should train by contemplating that the sound, odor, taste, tangible-object, and dharma dhatus, and the characteristics of the sound, odor, taste, tangible-object, and dharma dhatus, are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that the eye-consciousness dhatu and the characteristic of the eye-consciousness dhatu are empty; a great bodhisattva should train by contemplating that the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, and the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty.

Subhuti! When practicing prajnaparamita, a great bodhisattva should train by contemplating that eye-contact and the characteristic of eye-contact are empty; a great bodhisattva should train by contemplating that ear-, nose-, tongue-, body-, and mind-contact, and the characteristics of ear-, nose-, tongue-, body-, and mind-contact, are empty. Thus, Subhuti, when practicing prajnaparamita, a great bodhisattva should train by contemplating that the intrinsic characteristics of all dharmas are empty.

Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the feelings arising with eye-contact as condition, and the characteristics of the feelings arising with eye-contact as condition, as empty, and thus train; the bodhisattva should contemplate the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, and the characteristics of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the earth dhatu and the characteristic of the earth dhatu as empty, and thus train; the bodhisattva should contemplate the water, fire, wind, space, and consciousness dhatus and the characteristics of the water, fire, wind, space, and consciousness dhatus as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate ignorance and the characteristic of ignorance as empty, and thus train; the bodhisattva should contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, and the characteristics of formations through aging and death, sorrow, lamentation, pain, grief, and distress, as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the perfection of generosity and the characteristic of the perfection of generosity as empty, and thus train; the bodhisattva should contemplate the perfections of pure ethical discipline, patient endurance, diligence, meditation, and prajnaparamita, and the characteristics of the perfection of pure ethical discipline through prajnaparamita, as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate inner emptiness and the characteristic of inner emptiness as empty, and thus train; the bodhisattva should contemplate 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 intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

and the characteristics of outer emptiness through the emptiness of the self-nature of nonexistence, as empty, and thus train.

In this way, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate suchness and the characteristic of suchness as empty, and thus train; the bodhisattva should contemplate the dharma-dhatu, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm, and the characteristics of the dharma-dhatu through the inconceivable realm, as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the Noble Truth of suffering and the characteristic of the Noble Truth of suffering as empty, and thus train; the bodhisattva should contemplate the Noble Truths of origin, cessation, and the path, and the characteristics of the Noble Truths of origin, cessation, and the path, as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the four establishments of mindfulness and the characteristics of the four establishments of mindfulness as empty, and thus train; the bodhisattva should contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path, and the characteristics of the four right efforts through the eightfold Noble Path, as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the four dhyanas and the characteristics of the four dhyanas as empty, and thus train; the bodhisattva should contemplate the four immeasurables and the four formless absorptions, and the characteristics of the four immeasurables and the four formless absorptions, as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the eight liberations and the characteristics of the eight liberations as empty, and thus train; the bodhisattva should contemplate the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres, and the characteristics of the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres, as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate all samadhi gateways and the characteristics of all samadhi gateways as empty, and thus train; the bodhisattva should contemplate all dharani gateways and the characteristics of all dharani gateways as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the gateway to liberation through emptiness and the characteristic of the gateway to liberation through emptiness as empty, and thus train; the bodhisattva should contemplate the gateways to liberation through signlessness and wishlessness, and the characteristics of the gateways to liberation through signlessness and wishlessness, as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the five kinds of eyes and the characteristics of the five kinds of eyes as empty, and thus train; the bodhisattva should contemplate the six superknowledges and the characteristics of the six superknowledges as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the ten powers of a Buddha and the characteristics of the ten powers of a Buddha as empty, and thus train; the bodhisattva should contemplate 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, and the characteristics of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the dharma of nonforgetfulness and the characteristic of the dharma of nonforgetfulness as empty, and thus train; the bodhisattva should contemplate the nature of constant equanimity and the characteristic of the nature of constant equanimity as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate all-knowledge and the characteristic of all-knowledge as empty, and thus train; the bodhisattva should contemplate knowledge of the aspects of the paths and knowledge of all aspects, and the characteristics of knowledge of the aspects of the paths and knowledge of all aspects, as empty, and thus train. In this way, Subhuti, when a great bodhisattva practices prajnaparamita, the bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate the fruit of stream-entry and the characteristic of the fruit of stream-entry as empty, and thus train; should contemplate the fruits of once-returning, non-returning, and arhatship, and the characteristics of the fruits of once-returning, non-returning, and arhatship as empty, and thus train. In this way, Subhuti, when practicing prajnaparamita, a great bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate the fruit of a pratyekabuddha and the characteristic of the fruit of a pratyekabuddha as empty, and thus train. In this way, Subhuti, when practicing prajnaparamita, a great bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate all the practices of great bodhisattvas and the characteristics of all the practices of great bodhisattvas as empty, and thus train. In this way, Subhuti, when practicing prajnaparamita, a great bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

Subhuti! When practicing prajnaparamita, a great bodhisattva should contemplate the supreme enlightenment of the Buddhas and the characteristic of the supreme enlightenment of the Buddhas as empty, and thus train. In this way, Subhuti, when practicing prajnaparamita, a great bodhisattva should contemplate the intrinsic characteristics of all dharmas as empty, and thus train.

The Venerable Subhuti addressed the Buddha:

– Blessed One! If form and the characteristic of form are empty, and feeling, perception, formations, and consciousness and the characteristics of feeling, perception, formations, and consciousness are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the eye ayatana and the characteristic of the eye ayatana are empty, and the ear, nose, tongue, body, and mind ayatanas and the characteristics of the ear, nose, tongue, body, and mind ayatanas are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the form ayatana and the characteristic of the form ayatana are empty, and the sound, odor, taste, tangible-object, and dharma ayatanas and the characteristics of the sound, odor, taste, tangible-object, and dharma ayatanas are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the eye dhatu and the characteristic of the eye dhatu are empty, and the ear, nose, tongue, body, and mind dhatus and the characteristics of the ear, nose, tongue, body, and mind dhatus are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the form dhatu and the characteristic of the form dhatu are empty, and the sound, odor, taste, tangible-object, and dharma dhatus and the characteristics of the sound, odor, taste, tangible-object, and dharma dhatus are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the eye-consciousness dhatu and the characteristic of the eye-consciousness dhatu are empty, and the ear-, nose-, tongue-, body-, and mind-consciousness dhatus and the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If eye-contact and the characteristic of eye-contact are empty, and ear-, nose-, tongue-, body-, and mind-contact and the characteristics of ear-, nose-, tongue-, body-, and mind-contact are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the feelings arising with eye-contact as condition and the characteristics of the feelings arising with eye-contact as condition are empty, and the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition and the characteristics of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the earth dhatu and the characteristic of the earth dhatu are empty, and the water, fire, wind, space, and consciousness dhatus and the characteristics of the water, fire, wind, space, and consciousness dhatus are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If ignorance and the characteristic of ignorance are empty, and formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, and the characteristics of formations through aging and death, sorrow, lamentation, suffering, grief, and distress are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the perfection of generosity and the characteristic of the perfection of generosity are empty, and the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and the characteristics of pure ethical discipline through prajnaparamita are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If internal emptiness and the characteristic of internal emptiness are empty, and external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

and the characteristics of external emptiness through the emptiness of the self-nature of nonexistence are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If suchness and the characteristic of suchness are empty, and the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm, and the characteristics of the dharma-dhatu through the inconceivable realm are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the Noble Truth of suffering and the characteristic of the Noble Truth of suffering are empty, and the Noble Truths of origin, cessation, and the path and the characteristics of the Noble Truths of origin, cessation, and the path are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the four foundations of mindfulness and the characteristics of the four foundations of mindfulness are empty, and the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eight factors of the Noble Path, and the characteristics of the four right efforts through the eight factors of the Noble Path are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the four meditative concentrations and the characteristics of the four meditative concentrations are empty, and the four immeasurables and four formless attainments and the characteristics of the four immeasurables and four formless attainments are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the eight liberations and the characteristics of the eight liberations are empty, and the eight spheres of mastery, nine successive attainments, and ten spheres of totality and the characteristics of the eight spheres of mastery, nine successive attainments, and ten spheres of totality are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If all samadhi gateways and the characteristics of all samadhi gateways are empty, and all dharani gateways and the characteristics of all dharani gateways are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the gateway to liberation through emptiness and the characteristic of the gateway to liberation through emptiness are empty, and the gateways to liberation through signlessness and wishlessness and the characteristics of the gateways to liberation through signlessness and wishlessness are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the five kinds of eyes and the characteristics of the five kinds of eyes are empty, and the six superknowledges and the characteristics of the six superknowledges are empty, why must a great bodhisattva practice prajnaparamita?

Blessed One! If the ten powers of a Buddha and the characteristics of the ten powers of a Buddha are empty, and the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha, and the characteristics of the four fearlessnesses through the eighteen distinctive qualities of a Buddha are empty, why must a great bodhisattva practice prajnaparamita?

World-Honored One! If the dharma of non-forgetfulness and the characteristic of the dharma of non-forgetfulness are empty, and the nature of perpetual equanimity and the characteristic of the nature of perpetual equanimity are empty, why must a great bodhisattva practice prajnaparamita?

World-Honored One! If all-knowledge and the characteristic of all-knowledge are empty, and knowledge of the aspects of the paths, knowledge of all aspects, and the characteristics of knowledge of the aspects of the paths and knowledge of all aspects are empty, why must a great bodhisattva practice prajnaparamita?

World-Honored One! If the fruit of stream-entry and the characteristic of the fruit of stream-entry are empty, and the fruits of once-returning, non-returning, and arhatship and the characteristics of the fruits of once-returning, non-returning, and arhatship are empty, why must a great bodhisattva practice prajnaparamita?

World-Honored One! If the realization of a pratyekabuddha and the characteristic of the realization of a pratyekabuddha are empty, why must a great bodhisattva practice prajnaparamita?

World-Honored One! If all the practices of great bodhisattvas and the characteristics of all the practices of great bodhisattvas are empty, why must a great bodhisattva practice prajnaparamita?

World-Honored One! If the supreme enlightenment of the Buddhas and the characteristic of the supreme enlightenment of the Buddhas are empty, why must a great bodhisattva practice prajnaparamita?

The Buddha said:

– Subhuti! For a great bodhisattva, having absolutely nothing that is practiced is the practice of prajnaparamita.

The Venerable Subhuti said to the Buddha:

– World-Honored One! For what reason is having absolutely nothing that is practiced the great bodhisattva’s practice of prajnaparamita?

The Buddha said:

– Subhuti! Because this prajnaparamita cannot be apprehended, the great bodhisattva also cannot be apprehended, and the practice cannot be apprehended. Whether it is the one who practices, that by which one practices, or the object of practice, none can be apprehended. Therefore, Subhuti, having absolutely nothing that is practiced is the great bodhisattva’s practice of prajnaparamita, for within it all conceptual proliferation cannot be apprehended.

The Venerable Subhuti said to the Buddha:

– World-Honored One! If having absolutely nothing that is practiced is the great bodhisattva’s practice of prajnaparamita, then how should a great bodhisattva newly beginning the training practice prajnaparamita?

The Buddha said:

– Subhuti! From the first arising of the aspiration, a great bodhisattva should always train in non-apprehension with respect to all dharmas.

Subhuti! When that great bodhisattva practices generosity, the bodhisattva practices generosity using non-apprehension as skillful means. When practicing pure morality, patience, diligence, meditative concentration, and prajna, the bodhisattva practices pure morality through prajna using non-apprehension as skillful means.

Subhuti! When that great bodhisattva abides in inner emptiness, the bodhisattva abides in inner emptiness using non-apprehension as skillful means. When abiding in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

the bodhisattva abides in outer emptiness through the emptiness of the self-nature of nonexistence using non-apprehension as skillful means.

Subhuti! When a great bodhisattva abides in suchness, the bodhisattva abides in suchness using non-apprehension as skillful means. When abiding in the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm, the bodhisattva abides in the dharma-dhatu through the inconceivable realm using non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates the four establishments of mindfulness, the bodhisattva cultivates the four establishments of mindfulness using non-apprehension as skillful means. When cultivating the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, the bodhisattva cultivates the four right efforts through the Noble Eightfold Path using non-apprehension as skillful means.

Subhuti! When that great bodhisattva abides in the Noble Truth of suffering, the bodhisattva abides in the Noble Truth of suffering using non-apprehension as skillful means. When abiding in the Noble Truths of the origin, cessation, and path, the bodhisattva abides in the Noble Truths of the origin, cessation, and path using non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates the four meditative concentrations, the bodhisattva cultivates the four meditative concentrations using non-apprehension as skillful means. When cultivating the four immeasurables and the four formless attainments, the bodhisattva cultivates the four immeasurables and the four formless attainments using non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates the gateway to liberation of emptiness, the bodhisattva cultivates the gateway to liberation of emptiness using non-apprehension as skillful means. When cultivating the gateways to liberation of signlessness and wishlessness, the bodhisattva cultivates the gateways to liberation of signlessness and wishlessness using non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates the eight liberations, the bodhisattva cultivates the eight liberations using non-apprehension as skillful means. When cultivating the eight spheres of mastery, the nine successive attainments, and the ten totalities, the bodhisattva cultivates the eight spheres of mastery, the nine successive attainments, and the ten totalities using non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates the gateways of samadhi, the bodhisattva cultivates the gateways of samadhi using non-apprehension as skillful means. When cultivating the gateways of dharani, the bodhisattva cultivates the gateways of dharani using non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates the five kinds of eyes, the bodhisattva cultivates the five kinds of eyes using non-apprehension as skillful means. When cultivating the six superknowledges, the bodhisattva cultivates the six superknowledges using non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates the ten powers of a Buddha, the bodhisattva cultivates the ten powers of a Buddha using non-apprehension as skillful means. When cultivating 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, the bodhisattva cultivates the four fearlessnesses through the eighteen distinctive qualities of a Buddha using non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates the dharma of non-forgetfulness, the bodhisattva cultivates the dharma of non-forgetfulness using non-apprehension as skillful means. When cultivating the nature of perpetual equanimity, the bodhisattva cultivates the nature of perpetual equanimity using non-apprehension as skillful means.

Subhuti! When that great bodhisattva cultivates all-knowledge, the bodhisattva cultivates all-knowledge using non-apprehension as skillful means. When cultivating knowledge of the aspects of the paths and knowledge of all aspects, the bodhisattva cultivates knowledge of the aspects of the paths and knowledge of all aspects using non-apprehension as skillful means.

The Venerable Subhuti said to the Buddha:

– World-Honored One! What is apprehension? What is non-apprehension?

The Buddha said:

– Subhuti! Whatever involves duality is called apprehension; whatever is without duality is called non-apprehension.

– World-Honored One! What is called duality? What is called nonduality?

– Subhuti! Eyes and forms are two; ears and sounds are two; noses and odors are two; tongues and flavors are two; bodies and tangible objects are two; minds and dharmas are two. Form and formlessness are two; the visible and the invisible are two; resistance and nonresistance are two; the contaminated and the uncontaminated are two; the conditioned and the unconditioned are two; the mundane and the supramundane are two; samsara and nirvana are two; the dharmas of ordinary beings and ordinary beings are two; the dharmas of stream-enterers and stream-enterers are two; the dharmas of once-returners and once-returners are two; the dharmas of non-returners and non-returners are two; the dharmas of arhats and arhats are two; the realization of a pratyekabuddha and a pratyekabuddha are two; the practices of great bodhisattvas and great bodhisattvas are two; the supreme enlightenment of the Buddhas and the Buddhas are two. Thus, all dharmas involving conceptual proliferation are called duality.

Subhuti! Neither eye nor form is nondual; neither ear nor sound is nondual; neither nose nor odor is nondual; neither tongue nor taste is nondual; neither body nor tangible object is nondual; neither mind nor mental object is nondual. Neither that which has form nor that which is formless is nondual; neither that which is visible nor that which is invisible is nondual; neither that which is resistant nor that which is nonresistant is nondual; neither that which is contaminated nor that which is uncontaminated is nondual; neither that which is conditioned nor that which is unconditioned is nondual; neither the mundane nor the supramundane is nondual; neither samsara nor nirvana is nondual; neither the dharmas of ordinary beings nor ordinary beings themselves are nondual;

neither the dharmas of stream-enterers nor stream-enterers themselves are nondual; neither the dharmas of once-returners nor once-returners themselves are nondual; neither the dharmas of non-returners nor non-returners themselves are nondual; neither the dharmas of arhats nor arhats themselves are nondual; neither the attainment of a pratyekabuddha nor a pratyekabuddha is nondual; neither the practices of great bodhisattvas nor great bodhisattvas themselves are nondual; neither the supreme enlightenment of the Buddhas nor the Buddhas themselves are nondual.

Thus, all dharmas that are free from conceptual proliferation are called nondual.

The Venerable Subhuti said to the Buddha:

– Blessed One! Is it because there is attainment that there is nonattainment, or because there is nonattainment that there is nonattainment?

The Buddha said:

– Subhuti! It is not because there is attainment that there is nonattainment, nor is it because there is nonattainment that there is nonattainment. Rather, because the nature of attainment and nonattainment is equal, it is called nonattainment. Thus, Subhuti, great bodhisattvas should diligently train in the equality of the nature of attainment and nonattainment.

Subhuti! When great bodhisattvas train in this way, they are said to train in the meaning of nonattainment taught in the prajnaparamita, remaining far removed from all faults.

The Venerable Subhuti said to the Buddha:

– Blessed One! When great bodhisattvas practice the prajnaparamita, they are attached neither to attainment nor to nonattainment. If this is how great bodhisattvas practice the prajnaparamita, how do they gradually proceed from one stage to another and reach perfection, or how do they reach perfection without gradually proceeding from one stage to another? How do they attain that which they seek, the supreme enlightenment?

The Buddha said:

– Subhuti! When great bodhisattvas practice the prajnaparamita, it is not by abiding in attainment and practicing the prajnaparamita that they can gradually proceed from one stage to another, reach perfection, and realize supreme enlightenment. Nor is it by abiding in nonattainment and practicing the prajnaparamita that they can gradually proceed from one stage to another, reach perfection, and realize supreme enlightenment. Why is this? Subhuti! It is because the prajnaparamita is unattainable, supreme enlightenment is unattainable, and the practitioner of the prajnaparamita, the object of practice, and the time of practice are unattainable. This dharma of nonattainment is itself also unattainable.

Subhuti! Great bodhisattvas should practice the prajnaparamita in this way.

The Venerable Subhuti said to the Buddha:

– Blessed One! If the prajnaparamita cannot be apprehended, supreme enlightenment cannot be apprehended, and the practitioner of the prajnaparamita, the object of practice, and the time of practice also cannot be apprehended, then why do great bodhisattvas, when practicing the prajnaparamita, continually delight in discerning all dharmas: This is form; these are feeling, perception, formations, and consciousness. This is the eye ayatana; these are the ear, nose, tongue, body, and mind ayatanas. This is the form ayatana; these are the sound, odor, taste, tangible-object, and mental-object ayatanas. This is the eye dhatu; these are the ear, nose, tongue, body, and mind dhatus. This is the form dhatu; these are the sound, odor, taste, tangible-object, and mental-object dhatus. This is the eye-consciousness dhatu; these are the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. This is eye-contact; these are ear-, nose-, tongue-, body-, and mind-contact. These are the feelings arising with eye-contact as condition; these are the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition. This is the earth dhatu; these are the water, fire, wind, space, and consciousness dhatus. This is ignorance; these are formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish. This is the perfection of generosity; these are the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. This is the emptiness of the internal; these are the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of the ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing. This is suchness; these are the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm. These are the four foundations of mindfulness; these are the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eight factors of the Noble Path. This is the Noble Truth of suffering; these are the Noble Truths of its origin, cessation, and the path. These are the four meditative absorptions; these are the four immeasurables and the four formless attainments. This is the gateway to liberation through emptiness; these are the gateways to liberation through signlessness and wishlessness. These are the eight liberations; these are the eight spheres of mastery, nine successive attainments, and ten totalities. This is the gateway of samadhi; this is the gateway of dharani. These are the five kinds of eyes; these are the six superknowledges. These are the ten powers of a Buddha; these are the four fearlessnesses, four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha. This is the Dharma of never losing mindfulness; this is the nature of constant equanimity. This is the knowledge of all things; these are the knowledge of the aspects of the paths and the knowledge of all aspects. This is the fruit of stream-entry; these are the fruits of once-returning, non-returning, and arhatship. This is the attainment of a pratyekabuddha. These are all the practices of great bodhisattvas. This is the supreme enlightenment of the Buddhas.

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