THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 353
Chapter 61: Extensive Learning and Nonduality (3)
The Buddha said:
“Subhūti, if a great Bodhisattva contemplates form but does not contemplate feeling, perception, volitional formations, and consciousness, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If a great Bodhisattva does not contemplate form and does not contemplate feeling, perception, volitional formations, or consciousness, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to the Desire Realm, the Form Realm, or the Formless Realm, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the eye-base but does not contemplate the ear-, nose-, tongue-, body-, and mind-bases, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the eye-base and does not contemplate the ear-, nose-, tongue-, body-, and mind-bases, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates visible forms but does not contemplate sounds, odors, tastes, tangibles, and mental objects, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate visible forms and does not contemplate sounds, odors, tastes, tangibles, or mental objects, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the eye element but does not contemplate the ear, nose, tongue, body, and mind elements, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the eye element and does not contemplate the ear, nose, tongue, body, and mind elements, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the element of visible form but does not contemplate the elements of sound, odor, taste, touch, and mental objects, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the element of visible form and does not contemplate the elements of sound, odor, taste, touch, or mental objects, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the eye-consciousness element but does not contemplate the ear-, nose-, tongue-, body-, and mind-consciousness elements, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the eye-consciousness element and does not contemplate the ear-, nose-, tongue-, body-, and mind-consciousness elements, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates eye-contact but does not contemplate ear-, nose-, tongue-, body-, and mind-contact, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate eye-contact and does not contemplate ear-, nose-, tongue-, body-, or mind-contact, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the feelings that arise dependent on eye-contact but does not contemplate the feelings that arise dependent on ear-, nose-, tongue-, body-, and mind-contact, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the feelings arising from eye-contact and does not contemplate the feelings arising from ear-, nose-, tongue-, body-, and mind-contact, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the earth element but does not contemplate the water, fire, wind, space, and consciousness elements, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the earth element and does not contemplate the water, fire, wind, space, or consciousness elements, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates ignorance but does not contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death, sorrow, lamentation, suffering, distress, and despair, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate ignorance and does not contemplate formations through old age and death, sorrow, lamentation, suffering, distress, and despair, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the Perfection of Giving but does not contemplate the Perfections of Morality, Patience, Diligence, Meditation, and Wisdom, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the Perfection of Giving and does not contemplate the Perfections of Morality through the Perfection of Wisdom, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the emptiness of internal phenomena but does not 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, scattered emptiness, unchanging emptiness, intrinsic-nature emptiness, characteristic emptiness, common-characteristic emptiness, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of emptiness, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the emptiness of internal phenomena and does not contemplate the emptiness of external phenomena through the emptiness of the intrinsic nature of emptiness, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates suchness but does not contemplate the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the fixed nature of dharmas, the abiding nature of dharmas, ultimate reality, the sphere of space, and the inconceivable sphere, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate suchness and does not contemplate the dharma realm through the inconceivable sphere, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the Noble Truth of Suffering but does not contemplate the Noble Truths of Origin, Cessation, and the Path, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the Noble Truth of Suffering and does not contemplate the Noble Truths of Origin, Cessation, and the Path, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the four dhyānas but does not contemplate the four immeasurables and the four formless absorptions, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the four dhyānas and does not contemplate the four immeasurables or the four formless absorptions, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the eight liberations but does not contemplate the eight masteries, the nine successive meditative attainments, and the ten totality meditations, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the eight liberations and does not contemplate the eight masteries, the nine successive meditative attainments, or the ten totality meditations, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the four foundations of mindfulness but does not contemplate the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the four foundations of mindfulness and does not contemplate the four right efforts through the Noble Eightfold Path, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the liberation gateway of emptiness but does not contemplate the liberation gateways of signlessness and wishlessness, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the liberation gateway of emptiness and does not contemplate the liberation gateways of signlessness and wishlessness, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the five kinds of eyes but does not contemplate the six supernormal powers, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the five kinds of eyes and does not contemplate the six supernormal powers, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the ten powers of a Buddha but does not contemplate 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, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the ten powers of a Buddha and does not contemplate the four fearlessnesses through the eighteen unique qualities of a Buddha, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the quality of never forgetting but does not contemplate the quality of constant equanimity, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the quality of never forgetting and does not contemplate the quality of constant equanimity, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates omniscient knowledge but does not contemplate knowledge of the paths and all-aspect knowledge, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate omniscient knowledge and does not contemplate knowledge of the paths or all-aspect knowledge, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates all dhāraṇī gateways but does not contemplate all samādhi gateways, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate all dhāraṇī gateways and does not contemplate all samādhi gateways, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the fruit of Stream-enterer but does not contemplate the fruits of Once-returner, Non-returner, and Arhat, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the fruit of Stream-enterer and does not contemplate the fruits of Once-returner, Non-returner, or Arhat, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the attainment of a Pratyekabuddha, then he becomes attached to the Desire Realm, the Form Realm, and the Formless Realm. If he becomes attached to these three realms, then he is not fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. If he does not contemplate the attainment of a Pratyekabuddha, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates all practices of great Bodhisattvas that can be trusted and followed, yet does not perceive suchness within any of those practices, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
“Subhūti, if a great Bodhisattva contemplates the unsurpassed enlightenment of all Buddhas that can be trusted and followed, yet does not perceive suchness within the unsurpassed enlightenment of all Buddhas, then he does not become attached to the Desire Realm, the Form Realm, or the Formless Realm. If he is not attached to these three realms, then he is fully capable of practicing the conduct of a great Bodhisattva and attaining unsurpassed perfect enlightenment. Therefore, Subhūti, if a great Bodhisattva wishes to practice the conduct of a great Bodhisattva and attain unsurpassed perfect enlightenment, he should diligently cultivate the profound Prajñāpāramitā and should not contemplate or become attached to any dharmas.
The Venerable Subhūti again addressed the Buddha:
“World-Honored One, if a great Bodhisattva diligently cultivates the profound Prajñāpāramitā, where should he abide?”
The Buddha taught:
“Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom (Prajñāpāramitā), they should not abide in form, nor should they abide in feeling, perception, mental formations, or consciousness.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the sphere of the eye, nor should they abide in the spheres of the ear, nose, tongue, body, or mind.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the sphere of visible forms, nor should they abide in the spheres of sound, smell, taste, touch, or mental objects.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the element of the eye, nor should they abide in the elements of the ear, nose, tongue, body, or mind.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the element of form, nor should they abide in the elements of sound, smell, taste, touch, or mental objects.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the element of eye-consciousness, nor should they abide in the elements of ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in eye-contact, nor should they abide in ear-, nose-, tongue-, body-, or mind-contact.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the feelings that arise dependent upon eye-contact, nor should they abide in the feelings that arise dependent upon ear-, nose-, tongue-, body-, or mind-contact.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the earth element, nor should they abide in the water, fire, wind, space, or consciousness elements.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in ignorance, nor should they abide in volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the Perfection of Generosity, nor should they abide in the Perfections of Moral Discipline, Forbearance, Diligence, Meditation, or Wisdom.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the emptiness of internal phenomena, nor should they abide in 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 shared 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 emptiness of self-nature.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in suchness, nor should they abide in the dharma realm, the dharma nature, the true nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed nature of dharmas, the abiding nature of dharmas, ultimate reality, the realm of space, or the inconceivable realm.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the Noble Truth of Suffering, nor should they abide in the Noble Truths of Origin, Cessation, or the Path.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the four meditative absorptions (dhyānas), nor should they abide in the four immeasurables or the four formless attainments.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the eight liberations, nor should they abide in the eight spheres of mastery, the nine successive meditative attainments, or the ten all-pervading contemplations.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the four foundations of mindfulness, nor should they abide in 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.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the liberation through emptiness, nor should they abide in the liberations through signlessness or wishlessness.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the five kinds of vision, nor should they abide in the six supernatural powers.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the ten powers of a Buddha, nor should they abide in 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.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the quality of non-forgetfulness, nor should they abide in the constant disposition of letting go.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in omniscient wisdom, nor should they abide in the wisdom of the path or the wisdom of all aspects.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in any dhāraṇī gateway, nor should they abide in any samādhi gateway.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the fruit of Stream-enterer, nor should they abide in the fruits of Once-returner, Non-returner, or Arhat.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the attainment of a Pratyekabuddha.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in any of the practices of a great Bodhisattva.
Subhuti, if a great Bodhisattva diligently cultivates the profound Perfection of Wisdom, they should not abide in the unsurpassed enlightenment of all Buddhas.”
The Venerable Subhuti then addressed the Buddha again:
“World-Honored One, for what reason should a great Bodhisattva who diligently cultivates the profound Perfection of Wisdom not abide in form, nor abide in feeling, perception, mental formations, or consciousness?”
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the eye faculty, nor should abide in the ear, nose, tongue, body, and mind faculties?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the forms faculty, nor should abide in the sounds, fragrances, tastes, tangible objects, and dharmas faculties?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the eye realm, nor should abide in the ear, nose, tongue, body, and mind realms?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the form realm, nor should abide in the sound, fragrance, taste, tangible object, and dharma realms?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the eye consciousness realm, nor should abide in the ear, nose, tongue, body, and mind consciousness realms?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in eye contact, nor should abide in ear, nose, tongue, body, and mind contact?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the feelings arising dependent on eye contact as their condition, nor should abide in the feelings arising dependent on ear, nose, tongue, body, and mind contact as their condition?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the earth element, nor should abide in the water, fire, wind, space, and consciousness elements?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in ignorance, nor should abide in formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the perfection of giving, nor should abide in the perfection of pure discipline, patience, diligence, meditative absorption, and wisdom?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in inner emptiness, nor should abide in outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of inherent nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the non-existence of self-nature?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in suchness, nor should abide in the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the noble truth of suffering, nor should abide in the noble truths of origination, cessation, and the path?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the four meditative absorptions, nor should abide in the four immeasurables and the four formless absorptions?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the eight liberations, nor should abide in the eight superior states, the nine successive concentrations, and the ten universal bases?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the four foundations of mindfulness, nor should abide in the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the liberation-door of emptiness, nor should abide in the liberation-doors of signlessness and wishlessness?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the five kinds of eyes, nor should abide in the six supernormal powers?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the ten powers of the Buddha, nor should abide in the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the quality of never forgetting, nor should abide in the nature of always maintaining equanimity?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in all-knowing wisdom, nor should abide in path-aspect wisdom and all-aspects wisdom?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in all dhāraṇī teachings, nor should abide in all samādhi teachings?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the fruit of stream-enterer, nor should abide in the fruits of once-returner, non-returner, and arhat?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the fruition of a Pratyekabuddha?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in all the practices of the Great Bodhisattva?
World-Honored One, for what reason is it that the Great Bodhisattva, diligently cultivating the profound Prajñāpāramitā, should not abide in the unsurpassed perfect enlightenment of all Buddhas?
The Buddha said:
“Subhūti, if the Great Bodhisattva diligently cultivates the profound Prajñāpāramitā, because they do not cling to any phenomena, they should not abide in form, nor should they abide in feeling, perception, formations, and consciousness; they should not abide in the eye faculty, nor should they abide in the ear, nose, tongue, body, and mind faculties; they should not abide in the forms faculty, nor should they abide in the sound, fragrance, taste, tangible object, and dharma faculties; they should not abide in the eye realm, nor should they abide in the ear, nose, tongue, body, and mind realms; they should not abide in the form realm, nor should they abide in the sound, fragrance, taste, tangible object, and dharma realms; they should not abide in the eye consciousness realm, nor should they abide in the ear, nose, tongue, body, and mind consciousness realms; they should not abide in eye contact, nor should they abide in ear, nose, tongue, body, and mind contact; they should not abide in the feelings arising dependent on eye contact as their condition, nor should they abide in the feelings arising dependent on ear, nose, tongue, body, and mind contact as their condition; they should not abide in the earth element, nor should they abide in the water, fire, wind, space, and consciousness elements; they should not abide in ignorance, nor should they abide in formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress; they should not abide in the perfection of giving, nor should they abide in the perfection of pure discipline, patience, diligence, meditative absorption, and wisdom; they should not abide in inner emptiness, nor should they abide in outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of inherent nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the non-existence of self-nature; they should not abide in suchness, nor should they abide in the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; they should not abide in the noble truth of suffering, nor should they abide in the noble truths of origination, cessation, and the path; they should not abide in the four meditative absorptions, nor should they abide in the four immeasurables and the four formless absorptions; they should not abide in the eight liberations, nor should they abide in the eight superior states, the nine successive concentrations, and the ten universal bases; they should not abide in the four foundations of mindfulness, nor should they abide in the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; they should not abide in the liberation-door of emptiness, nor should they abide in the liberation-doors of signlessness and wishlessness; they should not abide in the five kinds of eyes, nor should they abide in the six supernormal powers; they should not abide in samādhi teachings, nor should they abide in dhāraṇī teachings; they should not abide in the ten powers of the Buddha, nor should they abide in the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha; they should not abide in the quality of never forgetting, nor should they abide in the nature of always maintaining equanimity; they should not abide in all-knowing wisdom, nor should they abide in path-aspect wisdom and all-aspects wisdom; they should not abide in all dhāraṇī teachings, nor should they abide in all samādhi teachings; they should not abide in the fruit of stream-enterer, nor should they abide in the fruits of once-returner, non-returner, and arhat; they should not abide in the fruition of a Pratyekabuddha; they should not abide in all the practices of the Great Bodhisattva; they should not abide in the unsurpassed perfect enlightenment of all Buddhas. Why? Subhūti, because that Great Bodhisattva does not see any phenomenon in which there is anything that can give rise to attachment and abiding.
“Subhūti, thus the Great Bodhisattva uses non-attachment and non-abiding as the means for practicing the profound Prajñāpāramitā.
“Furthermore, Subhūti, if the Great Bodhisattva thinks in this way: ‘If one can, in such a manner, without attachment and without abiding, correctly practice the path of the profound Prajñāpāramitā, then one is practicing the Prajñāpāramitā. If one can, in such a manner, without attachment and without abiding, correctly cultivate the path of the profound Prajñāpāramitā, then one is cultivating the Prajñāpāramitā. I should practice the profound Prajñāpāramitā in this way; I should cultivate the profound Prajñāpāramitā in this way.’
“Subhūti, that Great Bodhisattva, because of thinking in this way, grasps at appearances and signs, develops attachment, and thus distances themselves from Prajñāpāramitā. If they distance themselves from Prajñāpāramitā, then they distance themselves from meditative absorption, diligence, patience, pure discipline, and the perfection of giving; they also distance themselves from inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of inherent nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the non-existence of self-nature; they also distance themselves from suchness, the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; they also distance themselves from the noble truths of suffering, origination, cessation, and the path; they also distance themselves from the four meditative absorptions, the four immeasurables, and the four formless absorptions; they also distance themselves from the eight liberations, the eight superior states, the nine successive concentrations, and the ten universal bases; they also distance themselves from the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; they also distance themselves from the liberation-door of emptiness and the liberation-doors of signlessness and wishlessness; they also distance themselves from the five kinds of eyes and the six supernormal powers; they also distance themselves from the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha; they also distance themselves from the quality of never forgetting and the nature of always maintaining equanimity; they also distance themselves from all-knowing wisdom, path-aspect wisdom, and all-aspects wisdom; they also distance themselves from all dhāraṇī teachings and all samādhi teachings; they also distance themselves from all the practices of the Great Bodhisattva; they also distance themselves from the unsurpassed perfect enlightenment of all Buddhas. Why? Subhūti, because the profound Prajñāpāramitā, with regard to all phenomena, has no attachment; because the profound Prajñāpāramitā itself does not possess the nature of attachment. Why? Subhūti, because the profound Prajñāpāramitā completely lacks any inherent nature by which it could become attached to phenomena. Therefore, Subhūti, the Great Bodhisattvas who practice Prajñāpāramitā are unattached to all phenomena and to the profound Prajñāpāramitā itself.
“Furthermore, Subhūti, if the Great Bodhisattva, while practicing Prajñāpāramitā, gives rise to this thought: ‘This is Prajñāpāramitā; my practicing Prajñāpāramitā means that I am practicing throughout the true reality of all phenomena.’
“Subhūti, that Great Bodhisattva, because of giving rise to this thought, has regressed with regard to Prajñāpāramitā. If they regress with regard to Prajñāpāramitā, then they regress with regard to meditative absorption, diligence, patience, pure discipline, and the perfection of giving; they also regress with regard to inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of inherent nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the non-existence of self-nature; they also regress with regard to suchness, the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm; they also regress with regard to the noble truths of suffering, origination, cessation, and the path; they also regress with regard to the four meditative absorptions, the four immeasurables, and the four formless absorptions; they also regress with regard to the eight liberations, the eight superior states, the nine successive concentrations, and the ten universal bases; they also regress with regard to the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; they also regress with regard to the liberation-door of emptiness, the liberation-door of signlessness, and the liberation-door of wishlessness; they also regress with regard to the five kinds of eyes and the six supernormal powers; they also regress with regard to the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha; they also regress with regard to the quality of never forgetting and the nature of always maintaining equanimity; they also regress with regard to all-knowing wisdom, path-aspect wisdom, and all-aspects wisdom; they also regress with regard to all dhāraṇī teachings and all samādhi teachings; they also regress with regard to all the practices of the Great Bodhisattva; they also regress with regard to the unsurpassed perfect enlightenment of all Buddhas. Why? Subhūti, because the profound Prajñāpāramitā is the fundamental seed of all wholesome phenomena. To regress from Prajñāpāramitā is to lose all wholesome phenomena.”