大般若波羅蜜多經

02

At that time, the Venerable Subhuti again addressed the Buddha:

– Blessed One! Can a dharma possessing existence directly realize nonexistence?

– No, Subhuti!

– Blessed One! Can a dharma possessing nonexistence directly realize existence?

– No, Subhuti!

– Blessed One! Can a dharma possessing existence directly realize existence?

– No, Subhuti!

– Blessed One! Can a dharma possessing nonexistence directly realize nonexistence?

– No, Subhuti!

– Blessed One! If so, existence cannot directly contemplate nonexistence, nor can nonexistence directly contemplate existence; existence cannot directly contemplate existence, nor can nonexistence directly contemplate nonexistence. It would therefore follow that there is no Blessed One and no attainment of direct realization.

The Buddha said:

– Subhuti! There is attainment of direct realization, but it is free from the four alternatives.

– Blessed One! How is there attainment of direct realization while being free from the four alternatives?

– Subhuti! It is neither existent nor nonexistent and is free from conceptual proliferation; this is called direct realization. The attainment is likewise. Therefore, I say that there is attainment of direct realization, yet it is free from the four alternatives.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! What does a great bodhisattva take as conceptual proliferation?

The Buddha said:

– Subhuti! When a great bodhisattva contemplates form as either permanent or impermanent, that is conceptual proliferation; when he contemplates feeling, perception, formations, and consciousness as either permanent or impermanent, that is conceptual proliferation. When he contemplates form as either pleasant or painful, that is conceptual proliferation; when he contemplates feeling, perception, formations, and consciousness as either pleasant or painful, that is conceptual proliferation. When he contemplates form as either self or non-self, that is conceptual proliferation; when he contemplates feeling, perception, formations, and consciousness as either self or non-self, that is conceptual proliferation. When he contemplates form as either pure or impure, that is conceptual proliferation; when he contemplates feeling, perception, formations, and consciousness as either pure or impure, that is conceptual proliferation. When he contemplates form as either peaceful or not peaceful, that is conceptual proliferation; when he contemplates feeling, perception, formations, and consciousness as either peaceful or not peaceful, that is conceptual proliferation. When he contemplates form as either secluded or not secluded, that is conceptual proliferation; when he contemplates feeling, perception, formations, and consciousness as either secluded or not secluded, that is conceptual proliferation. When he contemplates form as either that which is to be fully known or not that which is to be fully known, that is conceptual proliferation; when he contemplates feeling, perception, formations, and consciousness as either that which is to be fully known or not that which is to be fully known, that is conceptual proliferation.

Subhuti! When a great bodhisattva contemplates the eye ayatana as either permanent or impermanent, that is conceptual proliferation; when he contemplates the ear, nose, tongue, body, and mind ayatanas as either permanent or impermanent, that is conceptual proliferation. When he contemplates the eye ayatana as either pleasant or painful, that is conceptual proliferation; when he contemplates the ear, nose, tongue, body, and mind ayatanas as either pleasant or painful, that is conceptual proliferation.

When he contemplates the eye ayatana as either self or non-self, that is conceptual proliferation; when he contemplates the ear, nose, tongue, body, and mind ayatanas as either self or non-self, that is conceptual proliferation. When he contemplates the eye ayatana as either pure or impure, that is conceptual proliferation; when he contemplates the ear, nose, tongue, body, and mind ayatanas as either pure or impure, that is conceptual proliferation.

When he contemplates the eye ayatana as either peaceful or not peaceful, that is conceptual proliferation; when he contemplates the ear, nose, tongue, body, and mind ayatanas as either peaceful or not peaceful, that is conceptual proliferation. When he contemplates the eye ayatana as either secluded or not secluded, that is conceptual proliferation; when he contemplates the ear, nose, tongue, body, and mind ayatanas as either secluded or not secluded, that is conceptual proliferation.

When he contemplates the eye ayatana as either that which is to be fully known or not that which is to be fully known, that is conceptual proliferation; when he contemplates the ear, nose, tongue, body, and mind ayatanas as either that which is to be fully known or not that which is to be fully known, that is conceptual proliferation.

Subhuti! When a great bodhisattva contemplates the form ayatana as either permanent or impermanent, that is conceptual proliferation; when he contemplates the sound, odor, taste, touch, and dharma ayatanas as either permanent or impermanent, that is conceptual proliferation. When he contemplates the form ayatana as either pleasant or painful, that is conceptual proliferation; when he contemplates the sound, odor, taste, touch, and dharma ayatanas as either pleasant or painful, that is conceptual proliferation.

When he contemplates the form ayatana as either self or non-self, that is conceptual proliferation; when he contemplates the sound, odor, taste, touch, and dharma ayatanas as either self or non-self, that is conceptual proliferation. When he contemplates the form ayatana as either pure or impure, that is conceptual proliferation; when he contemplates the sound, odor, taste, touch, and dharma ayatanas as either pure or impure, that is conceptual proliferation.

When he contemplates the form ayatana as either peaceful or not peaceful, that is conceptual proliferation; when he contemplates the sound, odor, taste, touch, and dharma ayatanas as either peaceful or not peaceful, that is conceptual proliferation. When he contemplates the form ayatana as either secluded or not secluded, that is conceptual proliferation; when he contemplates the sound, odor, taste, touch, and dharma ayatanas as either secluded or not secluded, that is conceptual proliferation.

When he contemplates the form ayatana as either that which is to be fully known or not that which is to be fully known, that is conceptual proliferation; when he contemplates the sound, odor, taste, touch, and dharma ayatanas as either that which is to be fully known or not that which is to be fully known, that is conceptual proliferation.

Subhuti! When a great bodhisattva contemplates the eye dhatu as either permanent or impermanent, that is conceptual proliferation; when he contemplates the ear, nose, tongue, body, and mind dhatus as either permanent or impermanent, that is conceptual proliferation. When he contemplates the eye dhatu as either pleasant or painful, that is conceptual proliferation; when he contemplates the ear, nose, tongue, body, and mind dhatus as either pleasant or painful, that is conceptual proliferation.

When he contemplates the eye dhatu as either self or non-self, that is conceptual proliferation; when he contemplates the ear, nose, tongue, body, and mind dhatus as either self or non-self, that is conceptual proliferation. When he contemplates the eye dhatu as either pure or impure, that is conceptual proliferation; when he contemplates the ear, nose, tongue, body, and mind dhatus as either pure or impure, that is conceptual proliferation.

When he contemplates the eye dhatu as either peaceful or not peaceful, that is conceptual proliferation; when he contemplates the ear, nose, tongue, body, and mind dhatus as either peaceful or not peaceful, that is conceptual proliferation. When he contemplates the eye dhatu as either secluded or not secluded, that is conceptual proliferation; when he contemplates the ear, nose, tongue, body, and mind dhatus as either secluded or not secluded, that is conceptual proliferation.

When he contemplates the eye dhatu as either that which is to be fully known or not that which is to be fully known, that is conceptual proliferation; when he contemplates the ear, nose, tongue, body, and mind dhatus as either that which is to be fully known or not that which is to be fully known, that is conceptual proliferation.

Subhuti! When a great bodhisattva contemplates the form dhatu as either permanent or impermanent, that is conceptual proliferation; when he contemplates the sound, odor, taste, touch, and dharma dhatus as either permanent or impermanent, that is conceptual proliferation. When he contemplates the form dhatu as either pleasant or painful, that is conceptual proliferation; when he contemplates the sound, odor, taste, touch, and dharma dhatus as either pleasant or painful, that is conceptual proliferation.

When he contemplates the form dhatu as either self or non-self, that is conceptual proliferation; when he contemplates the sound, odor, taste, touch, and dharma dhatus as either self or non-self, that is conceptual proliferation. When he contemplates the form dhatu as either pure or impure, that is conceptual proliferation; when he contemplates the sound, odor, taste, touch, and dharma dhatus as either pure or impure, that is conceptual proliferation.

When he contemplates the form dhatu as either peaceful or not peaceful, that is conceptual proliferation; when he contemplates the sound, odor, taste, touch, and dharma dhatus as either peaceful or not peaceful, that is conceptual proliferation. When he contemplates the form dhatu as either secluded or not secluded, that is conceptual proliferation; when he contemplates the sound, odor, taste, touch, and dharma dhatus as either secluded or not secluded, that is conceptual proliferation.

When he contemplates the form dhatu as either that which is to be fully known or not that which is to be fully known, that is conceptual proliferation; when he contemplates the sound, odor, taste, touch, and dharma dhatus as either that which is to be fully known or not that which is to be fully known, that is conceptual proliferation.

Subhuti! When a great bodhisattva contemplates the eye-consciousness dhatu as either permanent or impermanent, that is conceptual proliferation; when contemplating the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as either permanent or impermanent, that is conceptual proliferation. When contemplating the eye-consciousness dhatu as either pleasant or painful, that is conceptual proliferation; when contemplating the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as either pleasant or painful, that is conceptual proliferation.

When contemplating the eye-consciousness dhatu as either self or non-self, that is conceptual proliferation; when contemplating the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as either self or non-self, that is conceptual proliferation. When contemplating the eye-consciousness dhatu as either pure or impure, that is conceptual proliferation; when contemplating the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as either pure or impure, that is conceptual proliferation.

When contemplating the eye-consciousness dhatu as either peaceful or not peaceful, that is conceptual proliferation; when contemplating the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as either peaceful or not peaceful, that is conceptual proliferation. When contemplating the eye-consciousness dhatu as either secluded or not secluded, that is conceptual proliferation; when contemplating the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as either secluded or not secluded, that is conceptual proliferation.

When contemplating the eye-consciousness dhatu as either something to be fully known or not something to be fully known, that is conceptual proliferation; when contemplating the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as either something to be fully known or not something to be fully known, that is conceptual proliferation.

Subhuti! When a great bodhisattva contemplates eye-contact as either permanent or impermanent, that is conceptual proliferation; when contemplating ear-, nose-, tongue-, body-, and mind-contact as either permanent or impermanent, that is conceptual proliferation. When contemplating eye-contact as either pleasant or painful, that is conceptual proliferation; when contemplating ear-, nose-, tongue-, body-, and mind-contact as either pleasant or painful, that is conceptual proliferation.

When contemplating eye-contact as either self or non-self, that is conceptual proliferation; when contemplating ear-, nose-, tongue-, body-, and mind-contact as either self or non-self, that is conceptual proliferation. When contemplating eye-contact as either pure or impure, that is conceptual proliferation; when contemplating ear-, nose-, tongue-, body-, and mind-contact as either pure or impure, that is conceptual proliferation.

When contemplating eye-contact as either peaceful or not peaceful, that is conceptual proliferation; when contemplating ear-, nose-, tongue-, body-, and mind-contact as either peaceful or not peaceful, that is conceptual proliferation. When contemplating eye-contact as either secluded or not secluded, that is conceptual proliferation; when contemplating ear-, nose-, tongue-, body-, and mind-contact as either secluded or not secluded, that is conceptual proliferation.

When contemplating eye-contact as either something to be fully known or not something to be fully known, that is conceptual proliferation; when contemplating ear-, nose-, tongue-, body-, and mind-contact as either something to be fully known or not something to be fully known, that is conceptual proliferation.

Subhuti! When a great bodhisattva contemplates the feelings arising with eye-contact as condition as either permanent or impermanent, that is conceptual proliferation; when contemplating the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as either permanent or impermanent, that is conceptual proliferation. When contemplating the feelings arising with eye-contact as condition as either pleasant or painful, that is conceptual proliferation; when contemplating the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as either pleasant or painful, that is conceptual proliferation.

When contemplating the feelings arising with eye-contact as condition as either self or non-self, that is conceptual proliferation; when contemplating the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as either self or non-self, that is conceptual proliferation. When contemplating the feelings arising with eye-contact as condition as either pure or impure, that is conceptual proliferation; when contemplating the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as either pure or impure, that is conceptual proliferation.

When contemplating the feelings arising with eye-contact as condition as either peaceful or not peaceful, that is conceptual proliferation; when contemplating the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as either peaceful or not peaceful, that is conceptual proliferation. When contemplating the feelings arising with eye-contact as condition as either secluded or not secluded, that is conceptual proliferation; when contemplating the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as either secluded or not secluded, that is conceptual proliferation.

When contemplating the feelings arising with eye-contact as condition as either something to be fully known or not something to be fully known, that is conceptual proliferation; when contemplating the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as either something to be fully known or not something to be fully known, that is conceptual proliferation.

Subhuti! When a great bodhisattva contemplates the earth dhatu as either permanent or impermanent, that is conceptual proliferation; when contemplating the water, fire, wind, space, and consciousness dhatus as either permanent or impermanent, that is conceptual proliferation. When contemplating the earth dhatu as either pleasant or painful, that is conceptual proliferation; when contemplating the water, fire, wind, space, and consciousness dhatus as either pleasant or painful, that is conceptual proliferation.

When contemplating the earth dhatu as either self or non-self, that is conceptual proliferation; when contemplating the water, fire, wind, space, and consciousness dhatus as either self or non-self, that is conceptual proliferation. When contemplating the earth dhatu as either pure or impure, that is conceptual proliferation; when contemplating the water, fire, wind, space, and consciousness dhatus as either pure or impure, that is conceptual proliferation.

When contemplating the earth dhatu as either peaceful or not peaceful, that is conceptual proliferation; when contemplating the water, fire, wind, space, and consciousness dhatus as either peaceful or not peaceful, that is conceptual proliferation. When contemplating the earth dhatu as either secluded or not secluded, that is conceptual proliferation; when contemplating the water, fire, wind, space, and consciousness dhatus as either secluded or not secluded, that is conceptual proliferation.

When contemplating the earth dhatu as either something to be fully known or not something to be fully known, that is conceptual proliferation; when contemplating the water, fire, wind, space, and consciousness dhatus as either something to be fully known or not something to be fully known, that is conceptual proliferation.

Subhuti! When a great bodhisattva contemplates ignorance as either permanent or impermanent, that is conceptual proliferation; when contemplating formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either permanent or impermanent, that is conceptual proliferation. When contemplating ignorance as either pleasant or painful, that is conceptual proliferation; when contemplating formations through aging and death, sorrow, lamentation, pain, grief, and distress as either pleasant or painful, that is conceptual proliferation.

When contemplating ignorance as either self or non-self, that is conceptual proliferation; when contemplating formations through aging and death, sorrow, lamentation, pain, grief, and distress as either self or non-self, that is conceptual proliferation. When contemplating ignorance as either pure or impure, that is conceptual proliferation; when contemplating formations through aging and death, sorrow, lamentation, pain, grief, and distress as either pure or impure, that is conceptual proliferation.

When contemplating ignorance as either peaceful or not peaceful, that is conceptual proliferation; when contemplating formations through aging and death, sorrow, lamentation, pain, grief, and distress as either peaceful or not peaceful, that is conceptual proliferation. When contemplating ignorance as either secluded or not secluded, that is conceptual proliferation; when contemplating formations through aging and death, sorrow, lamentation, pain, grief, and distress as either secluded or not secluded, that is conceptual proliferation.

When contemplating ignorance as either something to be fully known or not something to be fully known, that is conceptual proliferation; when contemplating formations through aging and death, sorrow, lamentation, pain, grief, and distress as either something to be fully known or not something to be fully known, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the perfection of generosity as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the perfection of generosity as either pleasant or painful, that is conceptual proliferation; when a great bodhisattva contemplates the perfection of ethical discipline through prajnaparamita as either pleasant or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the perfection of generosity as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the perfection of ethical discipline through prajnaparamita as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the perfection of generosity as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the perfection of ethical discipline through prajnaparamita as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the perfection of generosity as either tranquil or not tranquil, that is conceptual proliferation; when a great bodhisattva contemplates the perfection of ethical discipline through prajnaparamita as either tranquil or not tranquil, that is conceptual proliferation. When a great bodhisattva contemplates the perfection of generosity as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates the perfection of ethical discipline through prajnaparamita as either detached or not detached, that is conceptual proliferation.

When a great bodhisattva contemplates the perfection of generosity as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation; when a great bodhisattva contemplates the perfection of ethical discipline through prajnaparamita as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates inner emptiness as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates 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 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence as either permanent or impermanent,

that is conceptual proliferation.

When a great bodhisattva contemplates inner emptiness as either pleasant or painful, that is conceptual proliferation; when a great bodhisattva contemplates outer emptiness through the emptiness of the self-nature of nonexistence as either pleasant or painful, that is conceptual proliferation. When a great bodhisattva contemplates inner emptiness as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates outer emptiness through the emptiness of the self-nature of nonexistence as either self or non-self, that is conceptual proliferation.

When a great bodhisattva contemplates inner emptiness as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates outer emptiness through the emptiness of the self-nature of nonexistence as either pure or impure, that is conceptual proliferation. When a great bodhisattva contemplates inner emptiness as either tranquil or not tranquil, that is conceptual proliferation; when a great bodhisattva contemplates outer emptiness through the emptiness of the self-nature of nonexistence as either tranquil or not tranquil, that is conceptual proliferation.

When a great bodhisattva contemplates inner emptiness as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates outer emptiness through the emptiness of the self-nature of nonexistence as either detached or not detached, that is conceptual proliferation. When a great bodhisattva contemplates inner emptiness as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation; when a great bodhisattva contemplates outer emptiness through the emptiness of the self-nature of nonexistence as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates suchness as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm as either permanent or impermanent, that is conceptual proliferation.

When a great bodhisattva contemplates suchness as either pleasant or painful, that is conceptual proliferation; when a great bodhisattva contemplates the dharma-dhatu through the inconceivable realm as either pleasant or painful, that is conceptual proliferation. When a great bodhisattva contemplates suchness as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the dharma-dhatu through the inconceivable realm as either self or non-self, that is conceptual proliferation.

When a great bodhisattva contemplates suchness as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the dharma-dhatu through the inconceivable realm as either pure or impure, that is conceptual proliferation. When a great bodhisattva contemplates suchness as either tranquil or not tranquil, that is conceptual proliferation; when a great bodhisattva contemplates the dharma-dhatu through the inconceivable realm as either tranquil or not tranquil, that is conceptual proliferation.

When a great bodhisattva contemplates suchness as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates the dharma-dhatu through the inconceivable realm as either detached or not detached, that is conceptual proliferation. When a great bodhisattva contemplates suchness as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation; when a great bodhisattva contemplates the dharma-dhatu through the inconceivable realm as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the four establishments of mindfulness as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates 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 either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the four establishments of mindfulness as either pleasant or painful, that is conceptual proliferation; when a great bodhisattva contemplates the four right efforts through the Noble Eightfold Path as either pleasant or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the four establishments of mindfulness as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the four right efforts through the Noble Eightfold Path as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the four establishments of mindfulness as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the four right efforts through the Noble Eightfold Path as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the four establishments of mindfulness as either tranquil or not tranquil, that is conceptual proliferation; when a great bodhisattva contemplates the four right efforts through the Noble Eightfold Path as either tranquil or not tranquil, that is conceptual proliferation. When a great bodhisattva contemplates the four establishments of mindfulness as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates the four right efforts through the Noble Eightfold Path as either detached or not detached, that is conceptual proliferation.

When a great bodhisattva contemplates the four establishments of mindfulness as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation; when a great bodhisattva contemplates the four right efforts through the Noble Eightfold Path as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the Noble Truth of suffering as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the Noble Truths of the origin, cessation, and path as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the Noble Truth of suffering as either pleasant or painful, that is conceptual proliferation; when a great bodhisattva contemplates the Noble Truths of the origin, cessation, and path as either pleasant or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the Noble Truth of suffering as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the Noble Truths of the origin, cessation, and path as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the Noble Truth of suffering as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the Noble Truths of the origin, cessation, and path as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the Noble Truth of suffering as either tranquil or not tranquil, that is conceptual proliferation; when a great bodhisattva contemplates the Noble Truths of the origin, cessation, and path as either tranquil or not tranquil, that is conceptual proliferation. When a great bodhisattva contemplates the Noble Truth of suffering as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates the Noble Truths of the origin, cessation, and path as either detached or not detached, that is conceptual proliferation.

When a great bodhisattva contemplates the Noble Truth of suffering as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation; when a great bodhisattva contemplates the Noble Truths of the origin, cessation, and path as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the four dhyanas as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the four immeasurables and the four formless attainments as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the four dhyanas as either pleasurable or painful, that is conceptual proliferation; when a great bodhisattva contemplates the four immeasurables and the four formless attainments as either pleasurable or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the four dhyanas as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the four immeasurables and the four formless attainments as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the four dhyanas as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the four immeasurables and the four formless attainments as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the four dhyanas as either peaceful or not peaceful, that is conceptual proliferation; when a great bodhisattva contemplates the four immeasurables and the four formless attainments as either peaceful or not peaceful, that is conceptual proliferation. When a great bodhisattva contemplates the four dhyanas as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates the four immeasurables and the four formless attainments as either detached or not detached, that is conceptual proliferation.

When a great bodhisattva contemplates the four dhyanas as either objects to be fully known or not objects to be fully known, that is conceptual proliferation; when a great bodhisattva contemplates the four immeasurables and the four formless attainments as either objects to be fully known or not objects to be fully known, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the eight liberations as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the eight bases of mastery, the nine successive attainments, and the ten totalities as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the eight liberations as either pleasurable or painful, that is conceptual proliferation; when a great bodhisattva contemplates the eight bases of mastery, the nine successive attainments, and the ten totalities as either pleasurable or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the eight liberations as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the eight bases of mastery, the nine successive attainments, and the ten totalities as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the eight liberations as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the eight bases of mastery, the nine successive attainments, and the ten totalities as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the eight liberations as either peaceful or not peaceful, that is conceptual proliferation; when a great bodhisattva contemplates the eight bases of mastery, the nine successive attainments, and the ten totalities as either peaceful or not peaceful, that is conceptual proliferation. When a great bodhisattva contemplates the eight liberations as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates the eight bases of mastery, the nine successive attainments, and the ten totalities as either detached or not detached, that is conceptual proliferation.

When a great bodhisattva contemplates the eight liberations as either objects to be fully known or not objects to be fully known, that is conceptual proliferation; when a great bodhisattva contemplates the eight bases of mastery, the nine successive attainments, and the ten totalities as either objects to be fully known or not objects to be fully known, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the gateways of samadhi as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the gateways of dharani as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the gateways of samadhi as either pleasurable or painful, that is conceptual proliferation; when a great bodhisattva contemplates the gateways of dharani as either pleasurable or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the gateways of samadhi as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the gateways of dharani as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the gateways of samadhi as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the gateways of dharani as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the gateways of samadhi as either peaceful or not peaceful, that is conceptual proliferation; when a great bodhisattva contemplates the gateways of dharani as either peaceful or not peaceful, that is conceptual proliferation. When a great bodhisattva contemplates the gateways of samadhi as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates the gateways of dharani as either detached or not detached, that is conceptual proliferation.

When a great bodhisattva contemplates the gateways of samadhi as either objects to be fully known or not objects to be fully known, that is conceptual proliferation; when a great bodhisattva contemplates the gateways of dharani as either objects to be fully known or not objects to be fully known, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the gateway of liberation through emptiness as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the gateways of liberation through signlessness and wishlessness as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the gateway of liberation through emptiness as either pleasurable or painful, that is conceptual proliferation; when a great bodhisattva contemplates the gateways of liberation through signlessness and wishlessness as either pleasurable or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the gateway of liberation through emptiness as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the gateways of liberation through signlessness and wishlessness as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the gateway of liberation through emptiness as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the gateways of liberation through signlessness and wishlessness as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the gateway of liberation through emptiness as either peaceful or not peaceful, that is conceptual proliferation; when a great bodhisattva contemplates the gateways of liberation through signlessness and wishlessness as either peaceful or not peaceful, that is conceptual proliferation. When a great bodhisattva contemplates the gateway of liberation through emptiness as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates the gateways of liberation through signlessness and wishlessness as either detached or not detached, that is conceptual proliferation.

When a great bodhisattva contemplates the gateway of liberation through emptiness as either an object to be fully known or not an object to be fully known, that is conceptual proliferation; when a great bodhisattva contemplates the gateways of liberation through signlessness and wishlessness as either objects to be fully known or not objects to be fully known, that is conceptual proliferation.

Subhuti, when a great bodhisattva contemplates the Ground of Great Joy as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the Ground of Stainlessness, the Ground of Luminosity, the Ground of Radiant Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud as either permanent or impermanent, that is conceptual proliferation.

When a great bodhisattva contemplates the Ground of Great Joy as either pleasurable or painful, that is conceptual proliferation; when a great bodhisattva contemplates the Ground of Stainlessness through the Ground of the Dharma Cloud as either pleasurable or painful, that is conceptual proliferation. When a great bodhisattva contemplates the Ground of Great Joy as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the Ground of Stainlessness through the Ground of the Dharma Cloud as either self or non-self, that is conceptual proliferation.

When a great bodhisattva contemplates the Ground of Great Joy as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the Ground of Stainlessness through the Ground of the Dharma Cloud as either pure or impure, that is conceptual proliferation. When a great bodhisattva contemplates the Ground of Great Joy as either peaceful or not peaceful, that is conceptual proliferation; when a great bodhisattva contemplates the Ground of Stainlessness through the Ground of the Dharma Cloud as either peaceful or not peaceful, that is conceptual proliferation.

When a great bodhisattva contemplates the Ground of Great Joy as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates the Ground of Stainlessness through the Ground of the Dharma Cloud as either detached or not detached, that is conceptual proliferation. When a great bodhisattva contemplates the Ground of Great Joy as either an object to be fully known or not an object to be fully known, that is conceptual proliferation; when a great bodhisattva contemplates the Ground of Stainlessness through the Ground of the Dharma Cloud as either objects to be fully known or not objects to be fully known, that is conceptual proliferation.

Subhuti! When a great bodhisattva contemplates the five kinds of eyes as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the six superknowledges as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the five kinds of eyes as either pleasurable or painful, that is conceptual proliferation; when a great bodhisattva contemplates the six superknowledges as either pleasurable or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the five kinds of eyes as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the six superknowledges as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the five kinds of eyes as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the six superknowledges as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the five kinds of eyes as either quiescent or not quiescent, that is conceptual proliferation; when a great bodhisattva contemplates the six superknowledges as either quiescent or not quiescent, that is conceptual proliferation. When a great bodhisattva contemplates the five kinds of eyes as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates the six superknowledges as either detached or not detached, that is conceptual proliferation.

When a great bodhisattva contemplates the five kinds of eyes as either objects of complete knowledge or not objects of complete knowledge, that is conceptual proliferation; when a great bodhisattva contemplates the six superknowledges as either objects of complete knowledge or not objects of complete knowledge, that is conceptual proliferation.

Subhuti! When a great bodhisattva contemplates the Buddha’s ten powers as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the four fearlessnesses, the four analytical knowledges, and the eighteen distinctive qualities of a Buddha as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the Buddha’s ten powers as either pleasurable or painful, that is conceptual proliferation; when a great bodhisattva contemplates the four fearlessnesses, the four analytical knowledges, and the eighteen distinctive qualities of a Buddha as either pleasurable or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the Buddha’s ten powers as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the four fearlessnesses, the four analytical knowledges, and the eighteen distinctive qualities of a Buddha as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the Buddha’s ten powers as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the four fearlessnesses, the four analytical knowledges, and the eighteen distinctive qualities of a Buddha as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the Buddha’s ten powers as either quiescent or not quiescent, that is conceptual proliferation; when a great bodhisattva contemplates the four fearlessnesses, the four analytical knowledges, and the eighteen distinctive qualities of a Buddha as either quiescent or not quiescent, that is conceptual proliferation. When a great bodhisattva contemplates the Buddha’s ten powers as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates the four fearlessnesses, the four analytical knowledges, and the eighteen distinctive qualities of a Buddha as either detached or not detached, that is conceptual proliferation.

When a great bodhisattva contemplates the Buddha’s ten powers as either objects of complete knowledge or not objects of complete knowledge, that is conceptual proliferation; when a great bodhisattva contemplates the four fearlessnesses, the four analytical knowledges, and the eighteen distinctive qualities of a Buddha as either objects of complete knowledge or not objects of complete knowledge, that is conceptual proliferation.

Subhuti! When a great bodhisattva contemplates great loving-kindness as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates great compassion, great sympathetic joy, and great equanimity as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates great loving-kindness as either pleasurable or painful, that is conceptual proliferation; when a great bodhisattva contemplates great compassion, great sympathetic joy, and great equanimity as either pleasurable or painful, that is conceptual proliferation.

When a great bodhisattva contemplates great loving-kindness as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates great compassion, great sympathetic joy, and great equanimity as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates great loving-kindness as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates great compassion, great sympathetic joy, and great equanimity as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates great loving-kindness as either quiescent or not quiescent, that is conceptual proliferation; when a great bodhisattva contemplates great compassion, great sympathetic joy, and great equanimity as either quiescent or not quiescent, that is conceptual proliferation. When a great bodhisattva contemplates great loving-kindness as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates great compassion, great sympathetic joy, and great equanimity as either detached or not detached, that is conceptual proliferation.

When a great bodhisattva contemplates great loving-kindness as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation; when a great bodhisattva contemplates great compassion, great sympathetic joy, and great equanimity as either objects of complete knowledge or not objects of complete knowledge, that is conceptual proliferation.

Subhuti! When a great bodhisattva contemplates the quality of never losing mindfulness as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates the nature of constant equanimity as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates the quality of never losing mindfulness as either pleasurable or painful, that is conceptual proliferation; when a great bodhisattva contemplates the nature of constant equanimity as either pleasurable or painful, that is conceptual proliferation.

When a great bodhisattva contemplates the quality of never losing mindfulness as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates the nature of constant equanimity as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates the quality of never losing mindfulness as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates the nature of constant equanimity as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates the quality of never losing mindfulness as either quiescent or not quiescent, that is conceptual proliferation; when a great bodhisattva contemplates the nature of constant equanimity as either quiescent or not quiescent, that is conceptual proliferation. When a great bodhisattva contemplates the quality of never losing mindfulness as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates the nature of constant equanimity as either detached or not detached, that is conceptual proliferation.

When a great bodhisattva contemplates the quality of never losing mindfulness as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation; when a great bodhisattva contemplates the nature of constant equanimity as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation.

Subhuti! When a great bodhisattva contemplates all-knowledge as either permanent or impermanent, that is conceptual proliferation; when a great bodhisattva contemplates knowledge of all aspects of the paths and knowledge of all aspects as either permanent or impermanent, that is conceptual proliferation. When a great bodhisattva contemplates all-knowledge as either pleasurable or painful, that is conceptual proliferation; when a great bodhisattva contemplates knowledge of all aspects of the paths and knowledge of all aspects as either pleasurable or painful, that is conceptual proliferation.

When a great bodhisattva contemplates all-knowledge as either self or non-self, that is conceptual proliferation; when a great bodhisattva contemplates knowledge of all aspects of the paths and knowledge of all aspects as either self or non-self, that is conceptual proliferation. When a great bodhisattva contemplates all-knowledge as either pure or impure, that is conceptual proliferation; when a great bodhisattva contemplates knowledge of all aspects of the paths and knowledge of all aspects as either pure or impure, that is conceptual proliferation.

When a great bodhisattva contemplates all-knowledge as either quiescent or not quiescent, that is conceptual proliferation; when a great bodhisattva contemplates knowledge of all aspects of the paths and knowledge of all aspects as either quiescent or not quiescent, that is conceptual proliferation. When a great bodhisattva contemplates all-knowledge as either detached or not detached, that is conceptual proliferation; when a great bodhisattva contemplates knowledge of all aspects of the paths and knowledge of all aspects as either detached or not detached, that is conceptual proliferation.

When a great bodhisattva contemplates all-knowledge as either an object of complete knowledge or not an object of complete knowledge, that is conceptual proliferation; when a great bodhisattva contemplates knowledge of all aspects of the paths and knowledge of all aspects as either objects of complete knowledge or not objects of complete knowledge, that is conceptual proliferation.

Subhuti! If a great bodhisattva contemplates the fruit of stream-entry as either permanent or impermanent, that is conceptual proliferation; if they contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either permanent or impermanent, that is conceptual proliferation. If they contemplate the fruit of stream-entry as either blissful or painful, that is conceptual proliferation; if they contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either blissful or painful, that is conceptual proliferation.

If they contemplate the fruit of stream-entry as either self or non-self, that is conceptual proliferation; if they contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either self or non-self, that is conceptual proliferation. If they contemplate the fruit of stream-entry as either pure or impure, that is conceptual proliferation; if they contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either pure or impure, that is conceptual proliferation.

If they contemplate the fruit of stream-entry as either peaceful or not peaceful, that is conceptual proliferation; if they contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either peaceful or not peaceful, that is conceptual proliferation. If they contemplate the fruit of stream-entry as either detached or not detached, that is conceptual proliferation; if they contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either detached or not detached, that is conceptual proliferation.

If they contemplate the fruit of stream-entry as either an object of comprehensive knowledge or not an object of comprehensive knowledge, that is conceptual proliferation; if they contemplate the fruits of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as either objects of comprehensive knowledge or not objects of comprehensive knowledge, that is conceptual proliferation.

Subhuti! If a great bodhisattva contemplates all the practices of great bodhisattvas as either permanent or impermanent, that is conceptual proliferation; if they contemplate the supreme awakening of the Buddhas as either permanent or impermanent, that is conceptual proliferation. If they contemplate all the practices of great bodhisattvas as either blissful or painful, that is conceptual proliferation; if they contemplate the supreme awakening of the Buddhas as either blissful or painful, that is conceptual proliferation.

If they contemplate all the practices of great bodhisattvas as either self or non-self, that is conceptual proliferation; if they contemplate the supreme awakening of the Buddhas as either self or non-self, that is conceptual proliferation. If they contemplate all the practices of great bodhisattvas as either pure or impure, that is conceptual proliferation; if they contemplate the supreme awakening of the Buddhas as either pure or impure, that is conceptual proliferation.

If they contemplate all the practices of great bodhisattvas as either peaceful or not peaceful, that is conceptual proliferation; if they contemplate the supreme awakening of the Buddhas as either peaceful or not peaceful, that is conceptual proliferation. If they contemplate all the practices of great bodhisattvas as either detached or not detached, that is conceptual proliferation; if they contemplate the supreme awakening of the Buddhas as either detached or not detached, that is conceptual proliferation.

If they contemplate all the practices of great bodhisattvas as either objects of comprehensive knowledge or not objects of comprehensive knowledge, that is conceptual proliferation; if they contemplate the supreme awakening of the Buddhas as either an object of comprehensive knowledge or not an object of comprehensive knowledge, that is conceptual proliferation.

Furthermore, Subhuti! If a great bodhisattva thinks: “The Noble Truth of suffering should be fully understood,” that is conceptual proliferation; “The Noble Truth of the origin of suffering should be permanently abandoned,” that is conceptual proliferation; “The Noble Truth of cessation should be directly realized,” that is conceptual proliferation; “The Noble Truth of the path should be cultivated,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “The four dhyanas should be cultivated,” that is conceptual proliferation; “The four immeasurables and the four formless concentrations should be cultivated,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “The four establishments of mindfulness should be cultivated,” that is conceptual proliferation; “The four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and Noble Eightfold Path should be cultivated,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “The liberation gateway of emptiness should be cultivated,” that is conceptual proliferation; “The liberation gateways of signlessness and wishlessness should be cultivated,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “The eight liberations should be cultivated,” that is conceptual proliferation; “The eight spheres of mastery, nine successive concentrations, and ten totalities should be cultivated,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “The five kinds of eyes should be cultivated,” that is conceptual proliferation; “The six superknowledges should be cultivated,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “The fruit of stream-entry should be transcended,” that is conceptual proliferation; “The fruits of once-returning, non-returning, and arhatship, and the attainment of a pratyekabuddha should be transcended,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “The perfection of generosity should be practiced,” that is conceptual proliferation; “The perfections of pure morality, patient acceptance, diligence, dhyana, and prajnaparamita should be practiced,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “One should abide in the emptiness of the internal,” that is conceptual proliferation; “One should abide in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate 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 non-being, the emptiness of self-nature,

and the emptiness of the self-nature of non-being,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “One should abide in suchness,” that is conceptual proliferation; “One should abide in the dharmadhatu, the nature of dharmas, 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 boundary of reality, the realm of space, and the inconceivable realm,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “One should enter the bodhisattva’s certainty of non-arising,” that is conceptual proliferation; “The right practices of the bodhisattva’s ten bhumis should be perfected,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “Sentient beings should be brought to maturity,” that is conceptual proliferation; “Buddha-fields should be purified,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “The ten powers of a Buddha should be brought forth,” that is conceptual proliferation; “The four fearlessnesses, four unobstructed understandings, and eighteen unique qualities of a Buddha should be brought forth,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “Great loving-kindness should be brought forth,” that is conceptual proliferation; “Great compassion, great sympathetic joy, and great equanimity should be brought forth,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “The Dharma of non-forgetfulness should be brought forth,” that is conceptual proliferation; “The nature of perpetual equanimity should be brought forth,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “The knowledge of all things should be brought forth,” that is conceptual proliferation; “The knowledge of the aspects of paths and the knowledge of all aspects should be brought forth,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “All samadhi gateways should be brought forth,” that is conceptual proliferation; “All dharani gateways should be brought forth,” that is conceptual proliferation.

Subhuti! If a great bodhisattva thinks: “The entire continuum of afflictions and habitual tendencies should be abandoned,” that is conceptual proliferation; “The supreme awakening of the Buddhas should be realized,” that is conceptual proliferation.

Subhuti! All such kinds of conceptual proliferation are the conceptual proliferations of great bodhisattvas.

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