THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 352
Chapter 61: Extensive Learning and Nonduality (2)
The Buddha said:
“Subhūti, profound Prajñāpāramitā, with regard to form, does not contemplate any characteristics, nor does it contemplate any objects of cognition; thus it does not contemplate form. With regard to feeling, perception, mental formations, and consciousness, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate feeling, perception, mental formations, or consciousness.
Profound Prajñāpāramitā, with regard to the eye sense-base, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the eye sense-base. Likewise, with regard to the ear, nose, tongue, body, and mind sense-bases, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the ear, nose, tongue, body, or mind sense-bases.
Profound Prajñāpāramitā, with regard to visible forms, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate visible forms. Likewise, with regard to sounds, odors, tastes, tactile objects, and mental objects, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate sounds, odors, tastes, tactile objects, or mental objects.
Profound Prajñāpāramitā, with regard to the eye element, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the eye element. Likewise, with regard to the ear, nose, tongue, body, and mind elements, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the ear, nose, tongue, body, or mind elements.
Profound Prajñāpāramitā, with regard to the element of visible form, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the element of visible form. Likewise, with regard to the elements of sound, odor, taste, touch, and mental objects, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the elements of sound, odor, taste, touch, or mental objects.
Profound Prajñāpāramitā, with regard to the eye-consciousness element, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the eye-consciousness element. Likewise, with regard to the ear-, nose-, tongue-, body-, and mind-consciousness elements, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness elements.
Profound Prajñāpāramitā, with regard to eye-contact, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate eye-contact. Likewise, with regard to ear-, nose-, tongue-, body-, and mind-contact, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate ear-, nose-, tongue-, body-, or mind-contact.
Profound Prajñāpāramitā, with regard to the feelings arising dependent on eye-contact, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the feelings arising dependent on eye-contact. Likewise, with regard to the feelings arising dependent on ear-, nose-, tongue-, body-, and mind-contact, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the feelings arising dependent on ear-, nose-, tongue-, body-, or mind-contact.
Profound Prajñāpāramitā, with regard to the earth element, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the earth element. Likewise, with regard to the water, fire, air, space, and consciousness elements, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the water, fire, air, space, or consciousness elements.
Profound Prajñāpāramitā, with regard to ignorance, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate ignorance. Likewise, with regard to volitional formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, old age and death, sorrow, lamentation, suffering, grief, and distress, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate volitional formations through old age and death, sorrow, lamentation, suffering, grief, and distress.
Profound Prajñāpāramitā, with regard to the Perfection of Giving, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the Perfection of Giving. Likewise, with regard to the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the Perfection of Morality through the Perfection of Wisdom.
Profound Prajñāpāramitā, with regard to the emptiness of internal phenomena, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the emptiness of internal phenomena. Likewise, with regard to the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, beginningless and endless emptiness, dispersed emptiness, unchanging emptiness, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of emptiness-nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the emptiness of external phenomena through the emptiness of the self-nature of emptiness.
Profound Prajñāpāramitā, with regard to suchness, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate suchness. Likewise, with regard to the Dharma realm, Dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, certainty of Dharma, abiding of Dharma, ultimate reality, the sphere of space, and the inconceivable sphere, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the Dharma realm through the inconceivable sphere.
Profound Prajñāpāramitā, with regard to the Noble Truth of suffering, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the Noble Truth of suffering. Likewise, with regard to the Noble Truths of origin, cessation, and the path, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the Noble Truths of origin, cessation, or the path.
Profound Prajñāpāramitā, with regard to the four meditative absorptions, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the four meditative absorptions. Likewise, with regard to the four immeasurables and the four formless absorptions, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the four immeasurables or the four formless absorptions.
Profound Prajñāpāramitā, with regard to the eight liberations, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the eight liberations. Likewise, with regard to the eight spheres of mastery, the nine successive absorptions, and the ten all-pervasive contemplations, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the eight spheres of mastery, the nine successive absorptions, or the ten all-pervasive contemplations.
Profound Prajñāpāramitā, with regard to the four foundations of mindfulness, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the four foundations of mindfulness. Likewise, with regard to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the four right efforts through the Noble Eightfold Path.
Profound Prajñāpāramitā, with regard to the liberation gateway of emptiness, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the liberation gateway of emptiness. Likewise, with regard to the liberation gateways of signlessness and wishlessness, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the liberation gateways of signlessness or wishlessness.
Profound Prajñāpāramitā, with regard to the five kinds of eyes, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the five kinds of eyes. Likewise, with regard to the six supernatural powers, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the six supernatural powers.
Profound Prajñāpāramitā, with regard to the ten powers of a Buddha, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the ten powers of a Buddha. Likewise, with regard to the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the four fearlessnesses through the eighteen unique qualities of a Buddha.
Profound Prajñāpāramitā, with regard to non-forgetfulness, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate non-forgetfulness. Likewise, with regard to constant equanimity, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate constant equanimity.
Profound Prajñāpāramitā, with regard to omniscient knowledge, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate omniscient knowledge. Likewise, with regard to the knowledge of the path and the knowledge of all aspects, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the knowledge of the path or the knowledge of all aspects.
Profound Prajñāpāramitā, with regard to all dhāraṇī gateways, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate all dhāraṇī gateways. Likewise, with regard to all samādhi gateways, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate all samādhi gateways.
Profound Prajñāpāramitā, with regard to the fruit of Stream-enterer, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the fruit of Stream-enterer. Likewise, with regard to the fruits of Once-returner, Non-returner, and Arhat, it does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the fruits of Once-returner, Non-returner, or Arhat.
Profound Prajñāpāramitā, with regard to the realization of a Pratyekabuddha, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the realization of a Pratyekabuddha.
Profound Prajñāpāramitā, with regard to all the practices of great Bodhisattvas, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate all the practices of great Bodhisattvas.
Profound Prajñāpāramitā, with regard to the supreme perfect enlightenment of all Buddhas, does not contemplate any characteristics, nor any objects of cognition; thus it does not contemplate the supreme perfect enlightenment of all Buddhas.”
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, if a great Bodhisattva does not contemplate form, nor feeling, perception, mental formations, or consciousness, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the eye sense-base, nor the ear, nose, tongue, body, or mind sense-bases, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate visible forms, nor sounds, odors, tastes, tactile objects, or mental objects, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the eye element, nor the ear, nose, tongue, body, or mind elements, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the element of visible form, nor the elements of sound, odor, taste, touch, or mental objects, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the eye-consciousness element, nor the ear-, nose-, tongue-, body-, or mind-consciousness elements, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate eye-contact, nor ear-, nose-, tongue-, body-, or mind-contact, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the feelings arising dependent on eye-contact, nor the feelings arising dependent on ear-, nose-, tongue-, body-, or mind-contact, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the earth element, nor the water, fire, air, space, or consciousness elements, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate ignorance, nor volitional formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, old age and death, sorrow, lamentation, suffering, grief, and distress, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the Perfection of Giving, nor the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the emptiness of internal phenomena, nor the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, beginningless and endless emptiness, dispersed emptiness, unchanging emptiness, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of emptiness-nature, the emptiness of self-nature, or the emptiness of the self-nature of emptiness, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate suchness, nor the Dharma realm, Dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, certainty of Dharma, abiding of Dharma, ultimate reality, the sphere of space, or the inconceivable sphere, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the Noble Truth of suffering, nor the Noble Truths of origin, cessation, or the path, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the four meditative absorptions, nor the four immeasurables or the four formless absorptions, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the eight liberations, nor the eight spheres of mastery, the nine successive absorptions, or the ten all-pervasive contemplations, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the four foundations of mindfulness, nor 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, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the liberation gateway of emptiness, nor the liberation gateways of signlessness or wishlessness, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the five kinds of eyes, nor the six supernatural powers, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the ten powers of a Buddha, nor the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate non-forgetfulness, nor constant equanimity, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate omniscient knowledge, nor the knowledge of the path or the knowledge of all aspects, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate all dhāraṇī gateways, nor all samādhi gateways, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the fruit of Stream-enterer, nor the fruits of Once-returner, Non-returner, or Arhat, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the realization of a Pratyekabuddha, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate all the practices of great Bodhisattvas, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?
World-Honored One, if a great Bodhisattva does not contemplate the supreme perfect enlightenment of all Buddhas, how can they increase the wholesome roots they have planted? If they do not increase those wholesome roots, how can they perfect the Pāramitās? If they do not perfect the Pāramitās, how can they attain omniscient wisdom?”
The Buddha taught:
“Subhūti, whenever a great Bodhisattva does not contemplate form, nor contemplate feeling, perception, formations, or consciousness, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections (Pāramitās) can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the sphere of the eye, nor contemplate the spheres of the ear, nose, tongue, body, or mind, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the sphere of visible forms, nor contemplate the spheres of sounds, smells, tastes, tangibles, or mental objects, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the element of the eye, nor contemplate the elements of the ear, nose, tongue, body, or mind, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the element of visible forms, nor contemplate the elements of sounds, smells, tastes, tangibles, or mental objects, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the element of eye-consciousness, nor contemplate the elements of ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate eye-contact, nor contemplate ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the feelings arising dependent on eye-contact, nor contemplate the feelings arising dependent on ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the earth element, nor contemplate the water, fire, air, space, or consciousness elements, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate ignorance, nor contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and despair, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the Perfection of Generosity, nor contemplate the Perfections of Morality, Patience, Diligence, Meditation, or Wisdom (Prajñā), then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the emptiness of internal phenomena, nor contemplate the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, dispersed emptiness, unchanging emptiness, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of non-being, the emptiness of self-nature, or the emptiness of the emptiness of self-nature, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate suchness, nor contemplate the Dharma realm, the nature of reality, the non-false nature, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, ultimate reality, the sphere of space, or the inconceivable realm, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the Noble Truth of Suffering, nor contemplate the Noble Truths of Origin, Cessation, or the Path, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the four meditative absorptions (dhyānas), nor contemplate the four immeasurables or the four formless attainments, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the eight liberations, nor contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten totality meditations, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the four foundations of mindfulness, nor contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the gateway to liberation through Emptiness, nor contemplate the gateways to liberation through Signlessness or Wishlessness, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the five kinds of vision, nor contemplate the six supernatural powers, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the ten powers of a Buddha, nor contemplate the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the Dharma of non-forgetfulness, nor contemplate the nature of constant relinquishment, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate all-knowing wisdom, nor contemplate the wisdom of the paths or the wisdom of all aspects, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate all Dhāraṇī gateways, nor contemplate all Samādhi gateways, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the fruit of Stream-entry, nor contemplate the fruits of Once-returning, Non-returning, or Arhatship, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the attainment of a Pratyekabuddha, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate all the practices of a great Bodhisattva, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience.
Subhūti, whenever a great Bodhisattva does not contemplate the supreme awakening of all Buddhas, then that great Bodhisattva is able to increase the wholesome roots that have been planted. Because those wholesome roots increase, the Perfections can be brought to fulfillment; because the Perfections are fulfilled, one can attain the wisdom of Omniscience. Why is this?
Subhūti, it is because great Bodhisattvas should not contemplate form, nor should they contemplate feeling, perception, formations, or consciousness. Only then are they fully capable of practicing all the Bodhisattva deeds and attaining the unsurpassed state of perfect awakening.”
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the sphere of the eye can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the spheres of the ear, nose, tongue, body, or mind.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the sphere of form can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the spheres of sound, smell, taste, touch, or mental objects.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the eye element can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the elements of the ear, nose, tongue, body, or mind.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the element of form can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the elements of sound, smell, taste, touch, or mental objects.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the eye-consciousness element can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the consciousness elements of the ear, nose, tongue, body, or mind.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating eye-contact can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the feelings arising in dependence on eye-contact can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the feelings arising in dependence on ear-, nose-, tongue-, body-, or mind-contact.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the earth element can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the elements of water, fire, wind, space, or consciousness.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating ignorance can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death, sorrow, lamentation, suffering, grief, and despair.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the Perfection of Generosity (Dāna Pāramitā) can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the Perfections of Moral Discipline, Patience, Diligence, Meditation, or Wisdom (Prajñā Pāramitā).
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the emptiness of internal phenomena can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, undifferentiated emptiness, immutable emptiness, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of non-nature, the emptiness of self-nature, or the emptiness of the nature of non-nature.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating suchness can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the Dharma realm, the Dharma-nature, 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, ultimate reality, the realm of space, or the inconceivable realm.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the Noble Truth of Suffering can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the Noble Truths of the Origin, Cessation, or Path.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the four meditative absorptions (dhyānas) can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the four immeasurables or the four formless absorptions.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the eight liberations can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the eight spheres of mastery, the nine successive absorptions, or the ten totality meditations.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the four foundations of mindfulness can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding 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.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the gateway to liberation through emptiness can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the gateways to liberation through signlessness or wishlessness.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the five kinds of eyes can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the six supernatural powers.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the ten powers of a Buddha can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating unfailing mindfulness can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the constant nature of relinquishment.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating omniscient wisdom can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the wisdom of the path or the wisdom of all aspects.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating all dhāraṇī gateways can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding all samādhi gateways.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the fruit of Stream-entry can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment; nor should they conceive this regarding the fruits of Once-returning, Non-returning, or Arhatship.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the state of a Pratyekabuddha can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating all the practices of great Bodhisattvas can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment.
Venerable Subhūti, great Bodhisattvas should not conceive that only by contemplating the unsurpassed enlightenment of all Buddhas can they become fully capable of practicing the deeds of great Bodhisattvas and attaining the unsurpassed state of perfect enlightenment.
Venerable Subhūti again addressed the Buddha:
“World-Honored One, for what reason should great Bodhisattvas not contemplate form, nor contemplate feeling, perception, volitional formations, or consciousness, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the sense base of the eye, nor contemplate the sense bases of the ear, nose, tongue, body, and mind, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the sense object of form, nor contemplate sound, smell, taste, touch, or mental objects, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the eye element, nor contemplate the ear, nose, tongue, body, or mind elements, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the form element, nor contemplate the sound, smell, taste, touch, or dharma elements, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the eye-consciousness element, nor contemplate the ear-, nose-, tongue-, body-, or mind-consciousness elements, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate eye-contact, nor contemplate ear-, nose-, tongue-, body-, or mind-contact, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the feelings arising dependent upon eye-contact, nor contemplate the feelings arising dependent upon ear-, nose-, tongue-, body-, or mind-contact, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the earth element, nor contemplate the water, fire, air, space, or consciousness elements, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate ignorance, nor contemplate volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, distress, and despair, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the Perfection of Giving (Dāna Pāramitā), nor contemplate the Perfections of Morality, Forbearance, Diligence, Meditation, or Wisdom (Prajñā Pāramitā), in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the emptiness of internal phenomena, nor contemplate the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, dispersed emptiness, unchanging emptiness, intrinsic-nature emptiness, characteristic emptiness, common-characteristic emptiness, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the emptiness of self-nature, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate suchness, nor contemplate the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, ultimate reality, the sphere of space, or the inconceivable realm, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the Noble Truth of Suffering, nor contemplate the Noble Truths of Origin, Cessation, and the Path, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the four meditative absorptions (dhyānas), nor contemplate the four immeasurables or the four formless absorptions, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the eight liberations, nor contemplate the eight spheres of mastery, the nine successive absorptions, or the ten totality meditations, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the four foundations of mindfulness, nor contemplate 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, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the liberation gateway of Emptiness, nor contemplate the liberation gateways of Signlessness and Wishlessness, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the five kinds of divine eye, nor contemplate the six supernatural powers, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the ten powers of a Buddha, nor contemplate the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate non-forgetfulness, nor contemplate the constant nature of relinquishment, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate omniscient knowledge, nor contemplate the knowledge of the path or the knowledge of all aspects, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate all dhāraṇī gateways, nor contemplate all samādhi gateways, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the fruit of Stream-Entry, nor contemplate the fruits of Once-Returner, Non-Returner, or Arhatship, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the realization of a Pratyekabuddha, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate all Bodhisattva practices, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?
World-Honored One, for what reason should great Bodhisattvas not contemplate the unsurpassed awakening of all Buddhas, in order to be fully capable of practicing the Bodhisattva path and attaining the unsurpassed awakening?”