大般若波羅蜜多經

05

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

“Blessed One! If all the categories of factors conducive to enlightenment and all forms of enlightenment are neither associated nor unassociated, neither united nor dispersed, neither form nor visible nor resistant, and have the single characteristic called signlessness, then how can such factors conducive to enlightenment attain enlightenment?

“Blessed One! That which is neither associated nor unassociated, neither united nor dispersed, neither form nor visible nor resistant, and has the single characteristic called the signless Dharma, cannot accept or reject any other dharma.

“Blessed One! Just as empty space neither accepts nor rejects any dharma because its own characteristic is empty, so too are all dharmas: their own characteristics are all empty, and they neither accept nor reject any other dharma. How, then, can it be said that the factors conducive to enlightenment can attain enlightenment?”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you have said. Because the own characteristics of all dharmas are empty, there is neither acceptance nor rejection. Yet sentient beings are unable to comprehend clearly the emptiness of the own characteristics of all dharmas. Therefore, out of compassion for them, it is expediently proclaimed that the factors conducive to enlightenment can attain enlightenment.

“Furthermore, Subhuti! Whether form, feeling, perception, formations, or consciousness; whether the eye ayatana, or the ear, nose, tongue, body, or mind ayatana; whether the form ayatana, or the sound, odor, taste, tangible object, or dharma ayatana; whether the eye dhatu, or the ear, nose, tongue, body, or mind dhatu; whether the form dhatu, or the sound, odor, taste, tangible object, or dharma dhatu; whether the eye-consciousness dhatu, or the ear-, nose-, tongue-, body-, or mind-consciousness dhatu; whether eye-contact, or ear-, nose-, tongue-, body-, or mind-contact; whether feelings arising with eye-contact as their condition, or feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition;

whether the earth dhatu, or the water, fire, wind, space, or consciousness dhatu; whether ignorance, or formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress; whether the perfection of giving, or the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita;

whether emptiness of internal dharmas, or emptiness of external dharmas, emptiness of internal and external dharmas, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned dharmas, emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the immutable, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence;

whether suchness, or the dharma-dhatu, Dharma-nature, the nature free from falsity, the immutable nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of empty space, or the inconceivable realm; whether the first dhyana, or the second, third, or fourth dhyana; whether the immeasurable loving-kindness, or immeasurable compassion, sympathetic joy, or equanimity; whether the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, or the sphere of neither perception nor non-perception;

whether the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path; whether the Noble Truth of suffering, or the Noble Truths of its origin, cessation, or the path; whether the emptiness gateway to liberation, or the signlessness or wishlessness gateway to liberation; whether the eight liberations, the eight spheres of mastery, the nine successive concentrations, or the ten totality spheres; whether all samadhi gateways or all dharani gateways;

whether the Stage of Extreme Joy, the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Presence, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, or the Dharma Cloud Stage; whether the five kinds of eyes or the six superknowledges; whether the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, or the eighteen unique qualities of a Buddha; whether great loving-kindness, great compassion, great sympathetic joy, or great equanimity; whether the quality of never forgetting or the nature of constant equanimity; whether the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects;

whether the fruit of stream-entry, or the fruit of once-returning, non-returning, arhatship, or the state of a pratyekabuddha; whether all the practices of great bodhisattvas; whether the permanent eradication of the entire continuum of habitual tendencies; whether the supreme perfect enlightenment of the Buddhas; or whether the conditioned realm or the unconditioned realm—all such dharmas, within this sacred Dharma-Vinaya, are neither associated nor unassociated, neither united nor dispersed, neither form nor visible nor resistant, and have the single characteristic that is signlessness.

For the benefit of all kinds of sentient beings, so that they may gain right understanding and enter the true characteristic of dharmas, the Buddha teaches according to conventional truth, not according to ultimate meaning.

“Subhuti! Regarding all such dharmas, great bodhisattvas should train in knowledge and vision. Having trained in knowledge and vision, they should comprehend all such dharmas in accordance with reality: some such dharmas should be embraced, while others should not be embraced.”

“Blessed One! Regarding which dharmas should great bodhisattvas, after training in knowledge and vision and comprehending them in accordance with reality, not embrace? And regarding which dharmas should they, after training in knowledge and vision and comprehending them in accordance with reality, embrace?”

“Subhuti! Great bodhisattvas should train in knowledge and vision regarding the dharmas of shravakas and pratyekabuddhas and, having comprehended them in accordance with reality, should not embrace them. They should train in knowledge and vision regarding the dharmas associated with the knowledge of omniscience and, having comprehended all their characteristics in accordance with reality, should embrace them.

“Subhuti! Within this sacred Dharma-Vinaya, great bodhisattvas should thus train in profound prajnaparamita.”

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

“Blessed One! The Buddha speaks of the sacred Dharma-Vinaya. What, then, is called the sacred Dharma-Vinaya?”

The Buddha said:

– Subhuti! Whether they are sravakas, pratyekabuddhas, great bodhisattvas, or Tathagatas, Arhats, Perfectly Enlightened Ones, none of them are associated or unassociated with sensual desire, anger, and delusion; neither joined with nor separated from them. None are associated or unassociated with the view of a self, attachment to precepts and observances, and doubt; neither joined with nor separated from them. None are associated or unassociated with craving for sensual pleasures and anger; neither joined with nor separated from them. None are associated or unassociated with craving for form, craving for the formless, restlessness, conceit, and ignorance; neither joined with nor separated from them. None are associated or unassociated with the first dhyana; neither joined with nor separated from it. None are associated or unassociated with the second, third, and fourth dhyanas; neither joined with nor separated from them. None are associated or unassociated with the immeasurable loving-kindness; neither joined with nor separated from it. None are associated or unassociated with the immeasurable compassion, sympathetic joy, and equanimity; neither joined with nor separated from them. None are associated or unassociated with the attainment of the Sphere of Infinite Space; neither joined with nor separated from it. None are associated or unassociated with the attainments of the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-perception; neither joined with nor separated from them. None are associated or unassociated with the four foundations of mindfulness; neither joined with nor separated from them. None are associated or unassociated with the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; neither joined with nor separated from them. None are associated or unassociated with the Noble Truth of suffering; neither joined with nor separated from it. None are associated or unassociated with the Noble Truths of the origin, cessation, and path; neither joined with nor separated from them. None are associated or unassociated with the liberation gateway of emptiness; neither joined with nor separated from it. None are associated or unassociated with the liberation gateways of signlessness and wishlessness; neither joined with nor separated from them. None are associated or unassociated with the eight liberations; neither joined with nor separated from them. None are associated or unassociated with the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality; neither joined with nor separated from them. None are associated or unassociated with the five kinds of eyes; neither joined with nor separated from them. None are associated or unassociated with the six superknowledges; neither joined with nor separated from them. None are associated or unassociated with the perfection of generosity; neither joined with nor separated from it. None are associated or unassociated with the perfections of pure morality, patient endurance, vigor, meditative concentration, and prajnaparamita; neither joined with nor separated from them. None are associated or unassociated with the emptiness of the internal; neither joined with nor separated from it. None are associated or unassociated with 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 ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence; neither joined with nor separated from them. None are associated or unassociated with suchness; neither joined with nor separated from it. None are associated or unassociated with 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 Dharma, the abiding of Dharma, the true limit, the realm of space, and the inconceivable realm; neither joined with nor separated from them. None are associated or unassociated with the Stage of Great Joy; neither joined with nor separated from it. None are associated or unassociated with the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Extremely Difficult to Conquer, the Stage of Manifest Presence, the Stage of Far-reaching, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud; neither joined with nor separated from them. None are associated or unassociated with any gateway of samadhi; neither joined with nor separated from them. None are associated or unassociated with any gateway of dharani; neither joined with nor separated from them. None are associated or unassociated with the ten powers of a Buddha; neither joined with nor separated from them. None are associated or unassociated with the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha; neither joined with nor separated from them. None are associated or unassociated with great loving-kindness; neither joined with nor separated from it. None are associated or unassociated with great compassion, great sympathetic joy, and great equanimity; neither joined with nor separated from them. None are associated or unassociated with the quality of never losing mindfulness; neither joined with nor separated from it. None are associated or unassociated with the nature of perpetual equanimity; neither joined with nor separated from it. None are associated or unassociated with the knowledge of all things; neither joined with nor separated from it. None are associated or unassociated with the knowledge of the aspects of the paths and the knowledge of all aspects; neither joined with nor separated from them. None are associated or unassociated with the conditioned realm; neither joined with nor separated from it. None are associated or unassociated with the unconditioned realm; neither joined with nor separated from it.

Subhuti! These dharmas are called the Noble Dharma-Vinaya; hence they are designated the Noble Dharma-Vinaya. Why is this? Subhuti! It is because all these dharmas have no form, are invisible, offer no resistance, and have a single characteristic called signlessness. Those noble ones directly perceive this as it truly is.

Subhuti! The formless and the formless are neither associated nor unassociated, neither joined nor separated. The invisible and the invisible, the nonresistant and the nonresistant, and the single characteristic and the single characteristic are likewise neither associated nor unassociated, neither joined nor separated.

Subhuti! Great bodhisattvas should constantly train in this profound prajnaparamita, which has no form, is invisible, offers no resistance, has a single characteristic, and is signless. Having trained in it, they apprehend no characteristic of any dharma.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! Should a great bodhisattva learn the characteristics of form, and should they also learn the characteristics of feeling, perception, formations, and consciousness? Should they learn the characteristics of the eye ayatana, and should they also learn the characteristics of the ear, nose, tongue, body, and mind ayatanas? Should they learn the characteristics of the form ayatana, and should they also learn the characteristics of the sound, odor, taste, tangible object, and dharma ayatanas? Should they learn the characteristics of the eye dhatu, and should they also learn the characteristics of the ear, nose, tongue, body, and mind dhatus? Should they learn the characteristics of the form dhatu, and should they also learn the characteristics of the sound, odor, taste, tangible object, and dharma dhatus? Should they learn the characteristics of the eye-consciousness dhatu, and should they also learn the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus? Should they learn the characteristics of eye-contact, and should they also learn the characteristics of ear-, nose-, tongue-, body-, and mind-contact? Should they learn the characteristics of the feelings produced with eye-contact as condition, and should they also learn the characteristics of the feelings produced with ear-, nose-, tongue-, body-, and mind-contact as condition? Should they learn the characteristics of the earth dhatu, and should they also learn the characteristics of the water, fire, wind, space, and consciousness dhatus? Should they learn the characteristics of ignorance, and should they also learn the characteristics of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress? Should they learn the characteristics of the perfection of generosity, and should they also learn the characteristics of the perfections of pure morality, patience, diligence, meditation, and prajnaparamita? Should they learn the characteristics of inner emptiness, and should they also learn the characteristics of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence? Should they learn the characteristics of suchness, and should they also learn the characteristics of the dharma-dhatu, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm? Should they learn the characteristics of the first dhyana, and should they also learn the characteristics of the second, third, and fourth dhyanas? Should they learn the characteristics of immeasurable loving-kindness, and should they also learn the characteristics of immeasurable compassion, sympathetic joy, and equanimity? Should they learn the characteristics of the Sphere of Infinite Space, and should they also learn the characteristics of the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-perception? Should they learn the characteristics of the four foundations of mindfulness, and should they also learn the characteristics of the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path? Should they learn the characteristics of the emptiness gateway to liberation, and should they also learn the characteristics of the signlessness and wishlessness gateways to liberation? Should they learn the characteristics of the Noble Truth of suffering, and should they also learn the characteristics of the Noble Truths of its origin, cessation, and the path? Should they learn the characteristics of the eight liberations, and should they also learn the characteristics of the eight spheres of mastery, nine successive meditative attainments, and ten totalities? Should they learn the characteristics of the five kinds of eyes, and should they also learn the characteristics of the six superknowledges? Should they learn the characteristics of all samadhi gateways, and should they also learn the characteristics of all dharani gateways? Should they learn the characteristics of the Ground of Utmost Joy, and should they also learn the characteristics of the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma-Cloud Ground? Should they learn the characteristics of the Buddha’s ten powers, and should they also learn the characteristics of the four fearlessnesses, four unobstructed understandings, and eighteen distinctive qualities of a Buddha? Should they learn the characteristics of great loving-kindness, and should they also learn the characteristics of great compassion, great sympathetic joy, and great equanimity? Should they learn the characteristics of the Dharma of unfailing mindfulness, and should they also learn the characteristics of perpetual equanimity? Should they learn the characteristics of the wisdom of all things, and should they also learn the characteristics of the wisdom of the aspects of the paths and the wisdom of all aspects? Should they learn the characteristics of the fruit of stream-entry, and should they also learn the characteristics of the fruits of once-returning, non-returning, arhatship, and the realization of a pratyekabuddha? Should they learn the characteristics of all the practices of great bodhisattvas, and should they also learn the characteristics of the supreme awakening of the Buddhas? Should they learn the characteristics of knowing suffering, abandoning its origin, realizing cessation, and cultivating the path, and should they also learn the characteristics of contemplating dependent origination in forward and reverse order? Should they learn the characteristics of all noble beings, and should they also learn the characteristics of all noble dharmas? Should they learn the characteristics of the conditioned realm, and should they also learn the characteristics of the unconditioned realm?

Blessed One! If great bodhisattvas do not learn the characteristics of dharmas such as these, then they should not learn the characteristics of their modes of activity either. If great bodhisattvas cannot learn the characteristics of dharmas or the characteristics of their modes of activity, how can they transcend all shravakas and pratyekabuddhas?

If they cannot transcend all shravakas and pratyekabuddhas, how can they enter a bodhisattva’s certainty of freedom from arising? If they do not enter a bodhisattva’s certainty of freedom from arising, how can they attain the wisdom of omniscience? If they cannot attain the wisdom of omniscience, how can they turn the wheel of the true Dharma?

If they cannot turn the wheel of the true Dharma, how can they establish sentient beings in the teachings of the Shravaka Vehicle, the teachings of the Pratyekabuddha Vehicle, or the teachings of the Supreme Vehicle, thereby freeing them from the boundless sufferings of birth and death?

The Buddha said:

– Subhuti! If all dharmas truly possessed characteristics, great bodhisattvas should learn them. Yet because all dharmas truly possess no characteristics, are without form, invisible, without resistance, and have a single characteristic—namely, signlessness—great bodhisattvas therefore do not learn dharmas that possess characteristics, nor do they learn dharmas that lack characteristics. Why is this? Subhuti! Whether or not the Tathagata appears in the world, the dharma-dhatu constantly abides, and all dharmas have a single characteristic—namely, signlessness. Such signlessness is neither characterized nor uncharacterized.

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

– Blessed One! If all dharmas are neither characterized by existence nor characterized by nonexistence, and therefore are neither of one characteristic nor of different characteristics, how then can a great bodhisattva cultivate prajnaparamita? If they cannot cultivate prajnaparamita, how can they surpass all shravakas and pratyekabuddhas? If they cannot surpass all shravakas and pratyekabuddhas, how can they enter the bodhisattva's certainty of rightness? If they cannot enter the bodhisattva's certainty of rightness, how can they transcend the bodhisattva's patient acceptance of the non-arising of dharmas? If they cannot transcend the bodhisattva's patient acceptance of the non-arising of dharmas, how can they develop the bodhisattva's supernormal powers? If they cannot develop the bodhisattva's supernormal powers, how can they mature sentient beings and purify Buddha lands? If they cannot mature sentient beings and purify Buddha lands, how can they attain the wisdom of all-knowing wisdom? If they cannot attain the wisdom of all-knowing wisdom, how can they turn the wheel of the true Dharma? If they cannot turn the wheel of the true Dharma, they should be unable to establish sentient beings so that they attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or arhatship. They should likewise be unable to establish sentient beings so that they attain the fruit of pratyekabuddhahood; they should likewise be unable to establish sentient beings so that they attain the fruit of supreme awakening; and they should likewise be unable to establish sentient beings in the meritorious practice of generosity, the meritorious practice of observing the precepts, or the meritorious practice of cultivation, through which they will enjoy wealth, happiness, and freedom among gods and humans.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you say: all dharmas are neither characterized by existence nor characterized by nonexistence, neither of one characteristic nor of different characteristics. If a great bodhisattva knows that all dharmas—whether characterized by existence or by nonexistence, whether of one characteristic or of different characteristics—are all alike in having a single characteristic, namely, no characteristic, then cultivating this absence of characteristics is cultivating prajnaparamita.

The Venerable Subhuti said to the Buddha:

– Blessed One! Why is a great bodhisattva's cultivation of this absence of characteristics the cultivation of prajnaparamita?

The Buddha said:

– Subhuti! If a great bodhisattva cultivates the relinquishment of all dharmas, that is the cultivation of prajnaparamita.

– Blessed One! How is a great bodhisattva's cultivation of the relinquishment of all dharmas the cultivation of prajnaparamita?

– Subhuti! If a great bodhisattva cultivates relinquishing form and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing feeling, perception, formations, and consciousness and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing the eye ayatana and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing the ear, nose, tongue, body, and mind ayatanas and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing the form ayatana and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing the sound, odor, taste, tangible-object, and dharma ayatanas and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing the eye dhatu and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing the ear, nose, tongue, body, and mind dhatus and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing the form dhatu and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing the sound, odor, taste, tangible-object, and dharma dhatus and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing the eye-consciousness dhatu and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing eye-contact and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing the feelings arising with eye-contact as condition and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as conditions and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing the earth dhatu and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing the water, fire, wind, space, and consciousness dhatus and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing the causal condition and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing the immediately antecedent condition, the objective condition, and the dominant condition and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing ignorance and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing A-yu-ha and Nir-yu-ha and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing the contemplation of impurity and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing the first dhyana and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing the second, third, and fourth dhyanas and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing the immeasurable loving-kindness and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing the immeasurable compassion, sympathetic joy, and equanimity and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing the meditative attainment of the ayatana of infinite space and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing the meditative attainments of the ayatana of infinite consciousness, the ayatana of nothingness, and the ayatana of neither perception nor non-perception and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing mindfulness of the Buddha and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of morality, mindfulness of relinquishment, mindfulness of the deities, mindfulness of possessing skillful means, mindfulness of lacking skillful means, mindfulness of tranquility, and mindfulness of the inhalation and exhalation of the breath and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing the perception of impermanence and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing the perception that the impermanent is suffering, the perception that suffering is non-self, the perception of impurity, the perception of the repulsiveness of food, the perception that nothing in the entire world is delightful, the perception of death, the perception of abandonment, the perception of dispassion, and the perception of cessation and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing the perception of a self and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing the perception of a sentient being, the perception of a living being, the perception of one who is nurtured, the perception of one who develops, the perception of one who transmigrates, the perception of a mind-born being, the perception of a youth, the perception of an agent, the perception of one who causes another to act, the perception of one capable of personally experiencing karmic results, the perception of one capable of causing another to experience karmic results, the perception of a knower, the perception of one who causes another to know, the perception of a seer,

and the perception of one who causes another to see and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishing the perceptions of permanent and not permanent and also relinquishes that cultivation, this is cultivating prajnaparamita. If they cultivate relinquishing the perceptions of pleasurable and not pleasurable, self and not-self, pure and not pure, secluded and not secluded, tranquil and not tranquil and also relinquish that cultivation, this is cultivating prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of the four foundations of mindfulness and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of the liberation gateway of emptiness and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the liberation gateways of signlessness and wishlessness, and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of the eight liberations and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the eight spheres of mastery, the nine successive meditative absorptions, and the ten spheres of totality, and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of the samadhi accompanied by applied thought and sustained thought and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the samadhi without applied thought but with sustained thought and the samadhi without applied thought or sustained thought, and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of the Noble Truth of suffering and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the Noble Truths of the origin, cessation, and path, and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of the knowledge of suffering and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the knowledge of the origin, the knowledge of cessation, the knowledge of the path, the knowledge of exhaustion, unsurpassed knowledge, knowledge of dharmas, knowledge of categories, conventional knowledge, knowledge of others’ minds, and knowledge of things as they truly are, and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of the perfection of generosity and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of the emptiness of the internal and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of 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 the unchanging, the emptiness of intrinsic nature, the emptiness of individual 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 also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of the Ground of Great Joy and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the Ground of Stainlessness, the Ground of Luminosity, the Ground of Blazing 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, and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of the five kinds of eyes and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the six superknowledges and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of the Buddha’s ten powers and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha, and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of great loving-kindness and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of great compassion, great sympathetic joy, and great equanimity, and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of the Dharma of non-forgetfulness and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the nature of constant equanimity and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of all samadhi gateways and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of all dharani gateways and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of the knowledge of all things and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the knowledge of the aspects of the path and the knowledge of all aspects, and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of the fruit of stream-entry and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the fruits of once-returning, non-returning, arhatship, and the realization of a solitary buddha, and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of all the practices of a great bodhisattva and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the supreme enlightenment of the Buddhas and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of the knowledge of all-knowing knowledge and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the permanent severance of the entire continuum of habitual afflictive tendencies, and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

Subhuti! If a great bodhisattva cultivates relinquishment of the conditioned realm and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the unconditioned realm and also relinquishes that cultivation, this is the cultivation of prajnaparamita.

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

“Blessed One! How does a great bodhisattva cultivate relinquishment of form and also relinquish that cultivation as the cultivation of prajnaparamita; and cultivate relinquishment of feeling, perception, formations, and consciousness, and also relinquish that cultivation as the cultivation of prajnaparamita?”

The Buddha said:

“Subhuti! When a great bodhisattva practices profound prajnaparamita, if one conceives that form exists and that the relinquishment of this cultivation exists, then one is not cultivating prajnaparamita; if one conceives that feeling, perception, formations, and consciousness exist and that the relinquishment of this cultivation exists, then one is not cultivating prajnaparamita. Why is this?

Subhuti, it is because prajnaparamita cannot be cultivated while holding any conception of existence. Therefore, Subhuti, if a great bodhisattva cultivates relinquishment of form and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of feeling, perception, formations, and consciousness, and also relinquishes that cultivation, this is the cultivation of prajnaparamita.”

“Blessed One! How does a great bodhisattva cultivate relinquishment of the eye ayatana and also relinquish that cultivation as the cultivation of prajnaparamita; and cultivate relinquishment of the ear, nose, tongue, body, and mind ayatanas, and also relinquish that cultivation as the cultivation of prajnaparamita?”

The Buddha said:

“Subhuti! When a great bodhisattva practices profound prajnaparamita, if one conceives that the eye ayatana exists and that the relinquishment of this cultivation exists, then one is not cultivating prajnaparamita; if one conceives that the ear, nose, tongue, body, and mind ayatanas exist and that the relinquishment of this cultivation exists, then one is not cultivating prajnaparamita. Why is this?

Subhuti, it is because prajnaparamita cannot be cultivated while holding any conception of existence. Therefore, Subhuti, if a great bodhisattva cultivates relinquishment of the eye ayatana and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the ear, nose, tongue, body, and mind ayatanas, and also relinquishes that cultivation, this is the cultivation of prajnaparamita.”

“Blessed One! How does a great bodhisattva cultivate relinquishment of the form ayatana and also relinquish that cultivation as the cultivation of prajnaparamita; and cultivate relinquishment of the sound, odor, taste, tangible-object, and dharma ayatanas, and also relinquish that cultivation as the cultivation of prajnaparamita?”

The Buddha said:

“Subhuti! When a great bodhisattva practices profound prajnaparamita, if one conceives that the form ayatana exists and that the relinquishment of this cultivation exists, then one is not cultivating prajnaparamita; if one conceives that the sound, odor, taste, tangible-object, and dharma ayatanas exist and that the relinquishment of this cultivation exists, then one is not cultivating prajnaparamita. Why is this?

Subhuti, it is because prajnaparamita cannot be cultivated while holding any conception of existence. Therefore, Subhuti, if a great bodhisattva cultivates relinquishment of the form ayatana and also relinquishes that cultivation, this is the cultivation of prajnaparamita; if one cultivates relinquishment of the sound, odor, taste, tangible-object, and dharma ayatanas, and also relinquishes that cultivation, this is the cultivation of prajnaparamita.”

– Blessed One! How does a great bodhisattva cultivate the relinquishment of the eye dhatu and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of the ear, nose, tongue, body, and mind dhatus and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices profound prajnaparamita, if he conceives that there is an eye dhatu and that this cultivation is relinquished, then he is not cultivating prajnaparamita; if he conceives that there are ear, nose, tongue, body, and mind dhatus and that this cultivation is relinquished, then he is not cultivating prajnaparamita. Why is this? Subhuti! Because prajnaparamita cannot be cultivated through the existence of any conception. Therefore, Subhuti, when a great bodhisattva cultivates the relinquishment of the eye dhatu and also relinquishes this cultivation, he is cultivating prajnaparamita; when he cultivates the relinquishment of the ear, nose, tongue, body, and mind dhatus and also relinquishes this cultivation, he is cultivating prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of the form dhatu and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of the sound, odor, taste, tangible-object, and dharma dhatus and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices profound prajnaparamita, if he conceives that there is a form dhatu and that this cultivation is relinquished, then he is not cultivating prajnaparamita; if he conceives that there are sound, odor, taste, tangible-object, and dharma dhatus and that this cultivation is relinquished, then he is not cultivating prajnaparamita. Why is this? Subhuti! Because prajnaparamita cannot be cultivated through the existence of any conception. Therefore, Subhuti, when a great bodhisattva cultivates the relinquishment of the form dhatu and also relinquishes this cultivation, he is cultivating prajnaparamita; when he cultivates the relinquishment of the sound, odor, taste, tangible-object, and dharma dhatus and also relinquishes this cultivation, he is cultivating prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of the eye-consciousness dhatu and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices profound prajnaparamita, if he conceives that there is an eye-consciousness dhatu and that this cultivation is relinquished, then he is not cultivating prajnaparamita; if he conceives that there are ear-, nose-, tongue-, body-, and mind-consciousness dhatus and that this cultivation is relinquished, then he is not cultivating prajnaparamita. Why is this? Subhuti! Because prajnaparamita cannot be cultivated through the existence of any conception. Therefore, Subhuti, when a great bodhisattva cultivates the relinquishment of the eye-consciousness dhatu and also relinquishes this cultivation, he is cultivating prajnaparamita; when he cultivates the relinquishment of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus and also relinquishes this cultivation, he is cultivating prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of eye-contact and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of ear-, nose-, tongue-, body-, and mind-contact and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices profound prajnaparamita, if he conceives that there is eye-contact and that this cultivation is relinquished, then he is not cultivating prajnaparamita; if he conceives that there are ear-, nose-, tongue-, body-, and mind-contact and that this cultivation is relinquished, then he is not cultivating prajnaparamita. Why is this? Subhuti! Because prajnaparamita cannot be cultivated through the existence of any conception. Therefore, Subhuti, when a great bodhisattva cultivates the relinquishment of eye-contact and also relinquishes this cultivation, he is cultivating prajnaparamita; when he cultivates the relinquishment of ear-, nose-, tongue-, body-, and mind-contact and also relinquishes this cultivation, he is cultivating prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of the feelings arising with eye-contact as condition and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices profound prajnaparamita, if he conceives that there are feelings arising with eye-contact as condition and that this cultivation is relinquished, then he is not cultivating prajnaparamita; if he conceives that there are feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition and that this cultivation is relinquished, then he is not cultivating prajnaparamita. Why is this? Subhuti! Because prajnaparamita cannot be cultivated through the existence of any conception. Therefore, Subhuti, when a great bodhisattva cultivates the relinquishment of the feelings arising with eye-contact as condition and also relinquishes this cultivation, he is cultivating prajnaparamita; when he cultivates the relinquishment of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition and also relinquishes this cultivation, he is cultivating prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of the earth dhatu and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of the water, fire, wind, space, and consciousness dhatus and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices profound prajnaparamita, if he conceives that there is an earth dhatu and that this cultivation is relinquished, then he is not cultivating prajnaparamita; if he conceives that there are water, fire, wind, space, and consciousness dhatus and that this cultivation is relinquished, then he is not cultivating prajnaparamita. Why is this? Subhuti! Because prajnaparamita cannot be cultivated through the existence of any conception. Therefore, Subhuti, when a great bodhisattva cultivates the relinquishment of the earth dhatu and also relinquishes this cultivation, he is cultivating prajnaparamita; when he cultivates the relinquishment of the water, fire, wind, space, and consciousness dhatus and also relinquishes this cultivation, he is cultivating prajnaparamita.

– Blessed One! How does a great bodhisattva cultivate the relinquishment of the causal condition and also relinquish this cultivation, thereby cultivating prajnaparamita; and cultivate the relinquishment of the immediately antecedent condition, the object condition, and the dominant condition and also relinquish this cultivation, thereby cultivating prajnaparamita?

The Buddha said:

– Subhuti! When a great bodhisattva practices profound prajnaparamita, if he conceives that there is a causal condition and that this cultivation is relinquished, then he is not cultivating prajnaparamita; if he conceives that there are an immediately antecedent condition, an object condition, and a dominant condition and that this cultivation is relinquished, then he is not cultivating prajnaparamita. Why is this? Subhuti! Because prajnaparamita cannot be cultivated through the existence of any conception. Therefore, Subhuti, when a great bodhisattva cultivates the relinquishment of the causal condition and also relinquishes this cultivation, he is cultivating prajnaparamita; when he cultivates the relinquishment of the immediately antecedent condition, the object condition, and the dominant condition and also relinquishes this cultivation, he is cultivating prajnaparamita.

Volume 370

THE END