THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 371
Chapter 64: STUDYING ALL THE PATHS OF CULTIVATION (6)
“World-Honored One, why is it that when a Great Bodhisattva cultivates relinquishing ignorance, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā? When cultivating relinquishment of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, and also relinquishing this very cultivation, why is this cultivating Prajñāpāramitā?”
“Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, if one thinks that there is ignorance and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. If one thinks that there are formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress, and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. Why? Subhūti, because there is no conception by which one can cultivate Prajñāpāramitā. Therefore, Subhūti, if a Great Bodhisattva cultivates relinquishing ignorance and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā; cultivating relinquishment of formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress, and also relinquishing this very cultivation, this is cultivating Prajñāpāramitā.”
“World-Honored One, why is it that when a Great Bodhisattva cultivates relinquishing adhyūha and niḥyūha, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā? When cultivating relinquishment of contemplation of impurity, and also relinquishing this very cultivation, why is this cultivating Prajñāpāramitā?”
“Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, if one thinks that there are adhyūha and niḥyūha and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. If one thinks that there is contemplation of impurity and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. Why? Subhūti, because there is no conception by which one can cultivate Prajñāpāramitā. Therefore, Subhūti, if a Great Bodhisattva cultivates relinquishing adhyūha and niḥyūha, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā; cultivating relinquishment of contemplation of impurity, and also relinquishing this very cultivation, this is cultivating Prajñāpāramitā.”
“World-Honored One, why is it that when a Great Bodhisattva cultivates relinquishing the First Dhyāna, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā? When cultivating relinquishment of the Second, Third, and Fourth Dhyānas, and also relinquishing this very cultivation, why is this cultivating Prajñāpāramitā?”
“Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, if one thinks that there is the First Dhyāna and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. If one thinks that there are the Second, Third, and Fourth Dhyānas and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. Why? Subhūti, because there is no conception by which one can cultivate Prajñāpāramitā. Therefore, Subhūti, if a Great Bodhisattva cultivates relinquishing the First Dhyāna and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā; cultivating relinquishment of the Second, Third, and Fourth Dhyānas and also relinquishing this very cultivation, this is cultivating Prajñāpāramitā.”
“World-Honored One, why is it that when a Great Bodhisattva cultivates relinquishing immeasurable loving-kindness, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā? When cultivating relinquishment of immeasurable compassion, joy, and equanimity, and also relinquishing this very cultivation, why is this cultivating Prajñāpāramitā?”
“Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, if one thinks that there is immeasurable loving-kindness and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. If one thinks that there are immeasurable compassion, joy, and equanimity and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. Why? Subhūti, because there is no conception by which one can cultivate Prajñāpāramitā. Therefore, Subhūti, if a Great Bodhisattva cultivates relinquishing immeasurable loving-kindness and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā; cultivating relinquishment of immeasurable compassion, joy, and equanimity and also relinquishing this very cultivation, this is cultivating Prajñāpāramitā.”
“World-Honored One, why is it that when a Great Bodhisattva cultivates relinquishing the concentration of the Sphere of Infinite Space, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā? When cultivating relinquishment of the concentration of the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-Perception, and also relinquishing this very cultivation, why is this cultivating Prajñāpāramitā?”
“Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, if one thinks that there is the concentration of the Sphere of Infinite Space and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. If one thinks that there are the concentrations of the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-Perception, and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. Why? Subhūti, because there is no conception by which one can cultivate Prajñāpāramitā. Therefore, Subhūti, if a Great Bodhisattva cultivates relinquishing the concentration of the Sphere of Infinite Space and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā; cultivating relinquishment of the concentrations of the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-Perception, and also relinquishing this very cultivation, this is cultivating Prajñāpāramitā.”
“World-Honored One, why is it that when a Great Bodhisattva cultivates relinquishing recollection of the Buddha, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā? When cultivating relinquishment of recollection of the Dharma, recollection of the Saṅgha, recollection of precepts, recollection of generosity, recollection of devas, recollection with skillful means, recollection without skillful means, recollection of tranquility, recollection of the stopping, entering, and exiting of breath, and also relinquishing this very cultivation, why is this cultivating Prajñāpāramitā?”
“Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, if one thinks that there is recollection of the Buddha and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. If one thinks that there is recollection of the Dharma up to recollection of the stopping, entering, and exiting of breath, and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. Why? Subhūti, because there is no conception by which one can cultivate Prajñāpāramitā. Therefore, Subhūti, if a Great Bodhisattva cultivates relinquishing recollection of the Buddha and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā; cultivating relinquishment of recollection of the Dharma up to recollection of the stopping, entering, and exiting of breath, and also relinquishing this very cultivation, this is cultivating Prajñāpāramitā.”
“World-Honored One, why is it that when a Great Bodhisattva cultivates relinquishing the perception of impermanence, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā? When cultivating relinquishment of the perceptions of suffering-impermanence, suffering-non-self, impurity, aversion to eating, the unpleasantness of all worlds, death, cessation, separation, and extinction, and also relinquishing this very cultivation, why is this cultivating Prajñāpāramitā?”
“Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, if one thinks that there is the perception of impermanence and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. If one thinks that there are the perceptions of suffering-impermanence up to the perception of extinction, and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. Why? Subhūti, because there is no conception by which one can cultivate Prajñāpāramitā. Therefore, Subhūti, if a Great Bodhisattva cultivates relinquishing the perception of impermanence and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā; cultivating relinquishment of the perceptions of suffering, impermanence up to the perception of extinction, and also relinquishing this very cultivation, this is cultivating Prajñāpāramitā.”
“World-Honored One, why is it that when a Great Bodhisattva cultivates relinquishing the perception of self, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā? When cultivating relinquishment of the perceptions of sentient beings, life continuum, that which can arise, nourishment, growth, the agent of transmigration, mind-born, child-like, the capacity to act, the capacity to cause others to act, the capacity to receive karmic results oneself, the capacity to cause others to receive karmic results, knowing, the capacity to cause others to know, seeing, and the capacity to cause others to see, and also relinquishing this very cultivation, why is this cultivating Prajñāpāramitā?”
“Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, if one thinks that there is the perception of self and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. If one thinks that there are the perceptions of sentient beings up to the perception of the capacity to cause others to see, and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. Why? Subhūti, because there is no conception by which one can cultivate Prajñāpāramitā. Therefore, Subhūti, if a Great Bodhisattva cultivates relinquishing the perception of self and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā; cultivating relinquishment of the perceptions of sentient beings up to the perception of the capacity to cause others to see, and also relinquishing this very cultivation, this is cultivating Prajñāpāramitā.”
“World-Honored One, why is it that when a Great Bodhisattva cultivates relinquishing the perceptions of permanence and non-permanence, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā? When cultivating relinquishment of the perceptions of happiness and non-happiness, self and non-self, purity and non-purity, separation and non-separation, tranquility and non-tranquility, and also relinquishing this very cultivation, why is this cultivating Prajñāpāramitā?”
“Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, if one thinks that there are the perceptions of permanence and non-permanence and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. If one thinks that there are the perceptions of happiness up to the perceptions of tranquility and non-tranquility, and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. Why? Subhūti, because there is no conception by which one can cultivate Prajñāpāramitā. Therefore, Subhūti, if a Great Bodhisattva cultivates relinquishing the perceptions of permanence and non-permanence and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā; cultivating relinquishment of the perceptions of happiness up to the perceptions of tranquility and non-tranquility, and also relinquishing this very cultivation, this is cultivating Prajñāpāramitā.”
“World-Honored One, why is it that when a Great Bodhisattva cultivates relinquishing the four foundations of mindfulness, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā? When cultivating relinquishment of 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, and also relinquishing this very cultivation, why is this cultivating Prajñāpāramitā?”
“Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, if one thinks that there are the four foundations of mindfulness and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. If one thinks that there are the four right efforts up to the eightfold noble path and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. Why? Subhūti, because there is no conception by which one can cultivate Prajñāpāramitā. Therefore, Subhūti, if a Great Bodhisattva cultivates relinquishing the four foundations of mindfulness and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā; cultivating relinquishment of the four right efforts up to the eightfold noble path, and also relinquishing this very cultivation, this is cultivating Prajñāpāramitā.”
“World-Honored One, why is it that when a Great Bodhisattva cultivates relinquishing the liberation door of emptiness, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā? When cultivating relinquishment of the liberation doors of signlessness and wishlessness, and also relinquishing this very cultivation, why is this cultivating Prajñāpāramitā?”
“Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, if one thinks that there is the liberation door of emptiness and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. If one thinks that there are the liberation doors of signlessness and wishlessness and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. Why? Subhūti, because there is no conception by which one can cultivate Prajñāpāramitā. Therefore, Subhūti, if a Great Bodhisattva cultivates relinquishing the liberation door of emptiness and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā; cultivating relinquishment of the liberation doors of signlessness and wishlessness, and also relinquishing this very cultivation, this is cultivating Prajñāpāramitā.”
“World-Honored One, why is it that when a Great Bodhisattva cultivates relinquishing the eight liberations, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā? When cultivating relinquishment of the eight superior attainments, the nine successive concentrations, and the ten universal spheres, and also relinquishing this very cultivation, why is this cultivating Prajñāpāramitā?”
“Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, if one thinks that there are the eight liberations and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. If one thinks that there are the eight superior attainments, the nine successive concentrations, and the ten universal spheres, and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. Why? Subhūti, because there is no conception by which one can cultivate Prajñāpāramitā. Therefore, Subhūti, if a Great Bodhisattva cultivates relinquishing the eight liberations and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā; cultivating relinquishment of the eight superior attainments, the nine successive concentrations, and the ten universal spheres, and also relinquishing this very cultivation, this is cultivating Prajñāpāramitā.”
“World-Honored One, why is it that when a Great Bodhisattva cultivates relinquishing samādhi with investigation and examination, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā? When cultivating relinquishment of samādhi without investigation but with examination, and samādhi without investigation and without examination, and also relinquishing this very cultivation, why is this cultivating Prajñāpāramitā?”
“Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, if one thinks that there is samādhi with investigation and examination and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. If one thinks that there are samādhi without investigation but with examination, and samādhi without investigation and without examination, and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. Why? Subhūti, because there is no conception by which one can cultivate Prajñāpāramitā. Therefore, Subhūti, if a Great Bodhisattva cultivates relinquishing samādhi with investigation and examination and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā; cultivating relinquishment of samādhi without investigation but with examination, and samādhi without investigation and without examination, and also relinquishing this very cultivation, this is cultivating Prajñāpāramitā.”
“World-Honored One, why is it that when a Great Bodhisattva cultivates relinquishing the noble truth of suffering, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā? When cultivating relinquishment of the noble truths of origination, cessation, and the path, and also relinquishing this very cultivation, why is this cultivating Prajñāpāramitā?”
“Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, if one thinks that there is the noble truth of suffering and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. If one thinks that there are the noble truths of origination, cessation, and the path, and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. Why? Subhūti, because there is no conception by which one can cultivate Prajñāpāramitā. Therefore, Subhūti, if a Great Bodhisattva cultivates relinquishing the noble truth of suffering and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā; cultivating relinquishment of the noble truths of origination, cessation, and the path, and also relinquishing this very cultivation, this is cultivating Prajñāpāramitā.”
“World-Honored One, why is it that when a Great Bodhisattva cultivates relinquishing knowledge of suffering, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā? When cultivating relinquishment of knowledge of origination, knowledge of cessation, knowledge of the path, complete knowledge, unsurpassed knowledge, Dharma knowledge, category knowledge, worldly knowledge, knowledge of others’ minds, and true suchness knowledge, and also relinquishing this very cultivation, why is this cultivating Prajñāpāramitā?”
“Subhūti, when a Great Bodhisattva practices profound Prajñāpāramitā, if one thinks that there is knowledge of suffering and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. If one thinks that there is knowledge of origination up to true suchness knowledge, and that there is an act of relinquishing this cultivation, then this is not cultivating Prajñāpāramitā. Why? Subhūti, because there is no conception by which one can cultivate Prajñāpāramitā. Therefore, Subhūti, if a Great Bodhisattva cultivates relinquishing knowledge of suffering and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā; cultivating relinquishment of knowledge of origination up to true suchness knowledge, and also relinquishing this very cultivation, this is cultivating Prajñāpāramitā.”
“World-Honored One, why is it that when a Great Bodhisattva cultivates relinquishing the perfection of generosity, and also relinquishes this very cultivation, this is cultivating Prajñāpāramitā? When cultivating relinquishment of pure morality, patience, diligence, meditative absorption, and Prajñāpāramitā itself, and also relinquishing this very cultivation, why is this cultivating Prajñāpāramitā?”
Venerable Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, if he thinks there is the perfection of giving, and thinks that there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. If he thinks there is pure morality up to Prajñāpāramitā, and thinks that there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. Why? Venerable Subhūti, because there is no perception that there is something that can practice Prajñāpāramitā. Therefore, Venerable Subhūti, if a Great Bodhisattva practices relinquishing the perfection of giving, and also relinquishes this very practice, this is practicing Prajñāpāramitā; if he practices relinquishing pure morality up to Prajñāpāramitā, and also relinquishes this very practice, this is practicing Prajñāpāramitā.
The World-Honored One, why is it that when a Great Bodhisattva practices relinquishing the emptiness of the internal, and also relinquishes this very practice, this is practicing Prajñāpāramitā? When he practices relinquishing the emptiness of the external, the emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of the unconditioned, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of no-nature, emptiness of self-nature, emptiness of the self-nature of no-nature, and also relinquishes this very practice, why is this practicing Prajñāpāramitā?
Venerable Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, if he thinks there is the emptiness of the internal, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. If he thinks there is the emptiness of the external up to the emptiness of the self-nature of no-nature, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. Why? Venerable Subhūti, because there is no perception that there is something that can practice Prajñāpāramitā. Therefore, Venerable Subhūti, if a Great Bodhisattva practices relinquishing the emptiness of the internal, and also relinquishes this very practice, this is practicing Prajñāpāramitā; if he practices relinquishing the emptiness of the external up to the emptiness of the self-nature of no-nature, and also relinquishes this very practice, this is practicing Prajñāpāramitā.
The World-Honored One, why is it that when a Great Bodhisattva practices relinquishing the first stage, the Stage of Joy, and also relinquishes this very practice, this is practicing Prajñāpāramitā? When he practices relinquishing the Stage of Freedom from Defilement, the Stage of Radiance, the Stage of Flaming Wisdom, the Stage of Difficult Conquest, the Stage of Manifestation, the Stage of Far-Going, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of Dharma Cloud, and also relinquishes this very practice, why is this practicing Prajñāpāramitā?
Venerable Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, if he thinks there is the Stage of Joy, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. If he thinks there is the Stage of Freedom from Defilement up to the Stage of Dharma Cloud, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. Why? Venerable Subhūti, because there is no perception that there is something that can practice Prajñāpāramitā. Therefore, Venerable Subhūti, if a Great Bodhisattva practices relinquishing the Stage of Joy, and also relinquishes this very practice, this is practicing Prajñāpāramitā; if he practices relinquishing the Stage of Freedom from Defilement up to the Stage of Dharma Cloud, and also relinquishes this very practice, this is practicing Prajñāpāramitā.
The World-Honored One, why is it that when a Great Bodhisattva practices relinquishing the five kinds of eyes, and also relinquishes this very practice, this is practicing Prajñāpāramitā? When he practices relinquishing the six supernormal powers, and also relinquishes this very practice, why is this practicing Prajñāpāramitā?
Venerable Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, if he thinks there are five kinds of eyes, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. If he thinks there are six supernormal powers, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. Why? Venerable Subhūti, because there is no perception that there is something that can practice Prajñāpāramitā. Therefore, Venerable Subhūti, if a Great Bodhisattva practices relinquishing the five kinds of eyes, and also relinquishes this very practice, this is practicing Prajñāpāramitā; if he practices relinquishing the six supernormal powers, and also relinquishes this very practice, this is practicing Prajñāpāramitā.
The World-Honored One, why is it that when a Great Bodhisattva practices relinquishing the ten powers of a Buddha, and also relinquishes this very practice, this is practicing Prajñāpāramitā? When he practices relinquishing the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha, and also relinquishes this very practice, why is this practicing Prajñāpāramitā?
Venerable Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, if he thinks there are the ten powers of a Buddha, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. If he thinks there are the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. Why? Venerable Subhūti, because there is no perception that there is something that can practice Prajñāpāramitā. Therefore, Venerable Subhūti, if a Great Bodhisattva practices relinquishing the ten powers of a Buddha, and also relinquishes this very practice, this is practicing Prajñāpāramitā; if he practices relinquishing the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha, and also relinquishes this very practice, this is practicing Prajñāpāramitā.
The World-Honored One, why is it that when a Great Bodhisattva practices relinquishing great loving-kindness, and also relinquishes this very practice, this is practicing Prajñāpāramitā? When he practices relinquishing great compassion, great sympathetic joy, and great equanimity, and also relinquishes this very practice, why is this practicing Prajñāpāramitā?
Venerable Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, if he thinks there is great loving-kindness, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. If he thinks there is great compassion, great sympathetic joy, and great equanimity, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. Why? Venerable Subhūti, because there is no perception that there is something that can practice Prajñāpāramitā. Therefore, Venerable Subhūti, if a Great Bodhisattva practices relinquishing great loving-kindness, and also relinquishes this very practice, this is practicing Prajñāpāramitā; if he practices relinquishing great compassion, great sympathetic joy, and great equanimity, and also relinquishes this very practice, this is practicing Prajñāpāramitā.
The World-Honored One, why is it that when a Great Bodhisattva practices relinquishing the dharma of not forgetting, and also relinquishes this very practice, this is practicing Prajñāpāramitā? When he practices relinquishing the nature of always relinquishing, and also relinquishes this very practice, why is this practicing Prajñāpāramitā?
Venerable Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, if he thinks there is the dharma of not forgetting, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. If he thinks there is the nature of always relinquishing, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. Why? Venerable Subhūti, because there is no perception that there is something that can practice Prajñāpāramitā. Therefore, Venerable Subhūti, if a Great Bodhisattva practices relinquishing the dharma of not forgetting, and also relinquishes this very practice, this is practicing Prajñāpāramitā; if he practices relinquishing the nature of always relinquishing, and also relinquishes this very practice, this is practicing Prajñāpāramitā.
The World-Honored One, why is it that when a Great Bodhisattva practices relinquishing all samādhi dharma-gates, and also relinquishes this very practice, this is practicing Prajñāpāramitā? When he practices relinquishing all dhāraṇī dharma-gates, and also relinquishes this very practice, why is this practicing Prajñāpāramitā?
Venerable Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, if he thinks there are all samādhi dharma-gates, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. If he thinks there are all dhāraṇī dharma-gates, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. Why? Venerable Subhūti, because there is no perception that there is something that can practice Prajñāpāramitā. Therefore, Venerable Subhūti, if a Great Bodhisattva practices relinquishing all samādhi dharma-gates, and also relinquishes this very practice, this is practicing Prajñāpāramitā; if he practices relinquishing all dhāraṇī dharma-gates, and also relinquishes this very practice, this is practicing Prajñāpāramitā.
The World-Honored One, why is it that when a Great Bodhisattva practices relinquishing omniscient wisdom, and also relinquishes this very practice, this is practicing Prajñāpāramitā? When he practices relinquishing path-aspect wisdom and all-aspect wisdom, and also relinquishes this very practice, why is this practicing Prajñāpāramitā?
Venerable Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, if he thinks there is omniscient wisdom, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. If he thinks there is path-aspect wisdom and all-aspect wisdom, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. Why? Venerable Subhūti, because there is no perception that there is something that can practice Prajñāpāramitā. Therefore, Venerable Subhūti, if a Great Bodhisattva practices relinquishing omniscient wisdom, and also relinquishes this very practice, this is practicing Prajñāpāramitā; if he practices relinquishing path-aspect wisdom and all-aspect wisdom, and also relinquishes this very practice, this is practicing Prajñāpāramitā.
The World-Honored One, why is it that when a Great Bodhisattva practices relinquishing the fruit of Stream Entry, and also relinquishes this very practice, this is practicing Prajñāpāramitā? When he practices relinquishing the fruit of Once-Returner, Non-Returner, Arhat, and the rank of Pratyekabuddha, and also relinquishes this very practice, why is this practicing Prajñāpāramitā?
Venerable Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, if he thinks there is the fruit of Stream Entry, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. If he thinks there are the fruits of Once-Returner, Non-Returner, Arhat, and the rank of Pratyekabuddha, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. Why? Venerable Subhūti, because there is no perception that there is something that can practice Prajñāpāramitā. Therefore, Venerable Subhūti, if a Great Bodhisattva practices relinquishing the fruit of Stream Entry, and also relinquishes this very practice, this is practicing Prajñāpāramitā; if he practices relinquishing the fruits of Once-Returner, Non-Returner, Arhat, and the rank of Pratyekabuddha, and also relinquishes this very practice, this is practicing Prajñāpāramitā.
The World-Honored One, why is it that when a Great Bodhisattva practices relinquishing all Bodhisattva practices, and also relinquishes this very practice, this is practicing Prajñāpāramitā? When he practices relinquishing the supreme enlightenment of all Buddhas, and also relinquishes this very practice, why is this practicing Prajñāpāramitā?
Venerable Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, if he thinks there are all Bodhisattva practices, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. If he thinks there is the supreme enlightenment of all Buddhas, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. Why? Venerable Subhūti, because there is no perception that there is something that can practice Prajñāpāramitā. Therefore, Venerable Subhūti, if a Great Bodhisattva practices relinquishing all Bodhisattva practices, and also relinquishes this very practice, this is practicing Prajñāpāramitā; if he practices relinquishing the supreme enlightenment of all Buddhas, and also relinquishes this very practice, this is practicing Prajñāpāramitā.
The World-Honored One, why is it that when a Great Bodhisattva practices relinquishing omniscient wisdom, and also relinquishes this very practice, this is practicing Prajñāpāramitā? When he practices relinquishing the complete and permanent eradication of all continuing latent afflictions, and also relinquishes this very practice, why is this practicing Prajñāpāramitā?
Venerable Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, if he thinks there is omniscient wisdom, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. If he thinks there are all continuing latent afflictions and thinks there is the permanent eradication of all continuing latent afflictions, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. Why? Venerable Subhūti, because there is no perception that there is something that can practice Prajñāpāramitā. Therefore, Venerable Subhūti, if a Great Bodhisattva practices relinquishing omniscient wisdom, and also relinquishes this very practice, this is practicing Prajñāpāramitā; if he practices relinquishing the complete and permanent eradication of all continuing latent afflictions, and also relinquishes this very practice, this is practicing Prajñāpāramitā.
The World-Honored One, why is it that when a Great Bodhisattva practices relinquishing the realm of the conditioned, and also relinquishes this very practice, this is practicing Prajñāpāramitā? When he practices relinquishing the realm of the unconditioned, and also relinquishes this very practice, why is this practicing Prajñāpāramitā?
Venerable Subhūti, when a Great Bodhisattva practices the profound Prajñāpāramitā, if he thinks there is the realm of the conditioned, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. If he thinks there is the realm of the unconditioned, and thinks there is something to be relinquished in this practice, then he is not practicing Prajñāpāramitā. Why? Venerable Subhūti, because there is no perception that there is something that can practice Prajñāpāramitā. Therefore, Venerable Subhūti, if a Great Bodhisattva practices relinquishing the realm of the conditioned, and also relinquishes this very practice, this is practicing Prajñāpāramitā; if he practices relinquishing the realm of the unconditioned, and also relinquishes this very practice, this is practicing Prajñāpāramitā.
Furthermore, Subhūti, one who abides in conceptualization definitely cannot practice the perfection of giving, pure morality, patience, diligence, meditative concentration, or Prajñāpāramitā. Why? Subhūti, because if one who abides in conceptualization practices giving up to Prajñā, he will certainly grasp at a self and what belongs to self; because of this grasping, he becomes attached to the two extremes; because of attachment to the two extremes, he is not liberated from saṃsāra, and without the path and without Nirvāṇa, how could he truly practice giving up to Prajñāpāramitā!
Subhūti, one who abides in conceptualization definitely cannot practice the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. Why? Subhūti, because if one who abides in conceptualization practices the four foundations of mindfulness up to the eightfold noble path, he will certainly grasp at a self and what belongs to self; because of this grasping, he becomes attached to the two extremes; because of attachment to the two extremes, he is not liberated from saṃsāra, and without the path and without Nirvāṇa, how could he truly practice the four foundations of mindfulness up to the eightfold noble path!
Subhūti, one who abides in conceptualization definitely cannot abide in the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of the unconditioned, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of no-nature, emptiness of self-nature, or emptiness of the self-nature of no-nature. Why? Subhūti, because if one who abides in conceptualization abides in the emptiness of the internal up to the emptiness of the self-nature of no-nature, he will certainly grasp at a self and what belongs to self; because of this grasping, he becomes attached to the two extremes; because of attachment to the two extremes, he is not liberated from saṃsāra, and without the path and without Nirvāṇa, how could he truly abide in the emptiness of the internal up to the emptiness of the self-nature of no-nature!
Subhūti, one who abides in conceptualization definitely cannot abide in suchness, the dharma realm, dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of freedom from arising, the fixed nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, or the inconceivable realm. Why? Subhūti, because if one who abides in conceptualization abides in suchness up to the inconceivable realm, he will certainly grasp at a self and what belongs to self; because of this grasping, he becomes attached to the two extremes; because of attachment to the two extremes, he is not liberated from saṃsāra, and without the path and without Nirvāṇa, how could he truly abide in suchness up to the inconceivable realm!
Subhūti, one who abides in conceptualization definitely cannot abide in the noble truth of suffering, the noble truth of origin, cessation, and path. Why? Subhūti, because one who abides in conceptualization will certainly grasp at a self and what belongs to self; because of this grasping, he becomes attached to the two extremes; because of attachment to the two extremes, he is not liberated from saṃsāra, and without the path and without Nirvāṇa, how could he truly abide in the noble truths of suffering, origin, cessation, and path!
Subhūti, one who abides in conceptualization definitely cannot practice the liberation dharma-gate of emptiness, the liberation dharma-gate of signlessness, or the liberation dharma-gate of wishlessness. Why? Subhūti, because one who abides in conceptualization will certainly grasp at a self and what belongs to self; because of this grasping, he becomes attached to the two extremes; because of attachment to the two extremes, he is not liberated from saṃsāra, and without the path and without Nirvāṇa, how could he truly practice the liberation dharma-gate of emptiness, signlessness, and wishlessness!
Subhūti, one who abides in conceptualization definitely cannot practice the four meditative absorptions, the four immeasurables, or the four formless concentrations. Why? Subhūti, because one who abides in conceptualization will certainly grasp at a self and what belongs to self; because of this grasping, he becomes attached to the two extremes; because of attachment to the two extremes, he is not liberated from saṃsāra, and without the path and without Nirvāṇa, how could he truly practice the four meditative absorptions, the four immeasurables, and the four formless concentrations!
Subhūti, one who abides in conceptualization definitely cannot practice the eight liberations, the eight bases of mastery, the nine successive concentrations, or the ten total spheres. Why? Subhūti, because one who abides in conceptualization will certainly grasp at a self and what belongs to self; because of this grasping, he becomes attached to the two extremes; because of attachment to the two extremes, he is not liberated from saṃsāra, and without the path and without Nirvāṇa, how could he truly practice the eight liberations, the eight bases of mastery, the nine successive concentrations, and the ten total spheres!
Subhūti, one who abides in conceptualization definitely cannot practice all samādhi dharma-gates or all dhāraṇī dharma-gates. Why? Subhūti, because one who abides in conceptualization will certainly grasp at a self and what belongs to self; because of this grasping, he becomes attached to the two extremes; because of attachment to the two extremes, he is not liberated from saṃsāra, and without the path and without Nirvāṇa, how could he truly practice all samādhi dharma-gates and all dhāraṇī dharma-gates!
Subhūti, one who abides in conceptualization definitely cannot practice the Stage of Joy, the Stage of Freedom from Defilement, the Stage of Radiance, the Stage of Flaming Wisdom, the Stage of Difficult Conquest, the Stage of Manifestation, the Stage of Far-Going, the Stage of Immovability, the Stage of Excellent Wisdom, or the Stage of Dharma Cloud. Why? Subhūti, because one who abides in conceptualization will certainly grasp at a self and what belongs to self; because of this grasping, he becomes attached to the two extremes; because of attachment to the two extremes, he is not liberated from saṃsāra, and without the path and without Nirvāṇa, how could he truly practice the Stage of Joy up to the Stage of Dharma Cloud!
Subhūti, one who abides in conceptualization definitely cannot practice the five kinds of eyes and the six supernormal powers. Why? Subhūti, because one who abides in conceptualization will certainly grasp at a self and what belongs to self; because of this grasping, he becomes attached to the two extremes; because of attachment to the two extremes, he is not liberated from saṃsāra, and without the path and without Nirvāṇa, how could he truly practice the five kinds of eyes and the six supernormal powers!
Subhūti, one who abides in conceptualization definitely cannot practice the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, or the eighteen unique qualities of a Buddha. Why? Subhūti, because one who abides in conceptualization will certainly grasp at a self and what belongs to self; because of this grasping, he becomes attached to the two extremes; because of attachment to the two extremes, he is not liberated from saṃsāra, and without the path and without Nirvāṇa, how could he truly practice the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, and the eighteen unique qualities of a Buddha!
Subhūti, one who abides in conceptualization definitely cannot practice great compassion, great sympathetic joy, or great equanimity. Why? Subhūti, because one who abides in conceptualization will certainly grasp at a self and what belongs to self; because of this grasping, he becomes attached to the two extremes; because of attachment to the two extremes, he is not liberated from saṃsāra, and without the path and without Nirvāṇa, how could he truly practice great compassion, great sympathetic joy, and great equanimity!
Subhūti, one who abides in conceptualization definitely cannot practice the dharma of not forgetting or the nature of always relinquishing. Why? Subhūti, because one who abides in conceptualization will certainly grasp at a self and what belongs to self; because of this grasping, he becomes attached to the two extremes; because of attachment to the two extremes, he is not liberated from saṃsāra, and without the path and without Nirvāṇa, how could he truly practice the dharma of not forgetting and the nature of always relinquishing!
Subhūti, one who abides in conceptualization definitely cannot practice omniscient wisdom, path-aspect wisdom, or all-aspect wisdom. Why? Subhūti, because one who abides in conceptualization will certainly grasp at a self and what belongs to self; because of this grasping, he becomes attached to the two extremes; because of attachment to the two extremes, he is not liberated from saṃsāra, and without the path and without Nirvāṇa, how could he truly practice omniscient wisdom, path-aspect wisdom, and all-aspect wisdom!
At that time, the venerable Subhūti said to the Buddha:
World-Honored One, what is existent, and what is not existent?
The Buddha taught:
“Subhūti, that which is two is existence; that which is not two is not existence.
“World-Honored One, what is meant by two, and what is meant by not two?
“Subhūti, the perception of form is two; the cessation of the perception of form is not two. The perception of feeling, perception, formations, and consciousness is two; the cessation of the perception of feeling, perception, formations, and consciousness is not two.
“Subhūti, the perception of the eye-base is two; the cessation of the perception of the eye-base is not two. The perception of the ear, nose, tongue, body, and mind bases is two; the cessation of the perception of the ear, nose, tongue, body, and mind bases is not two.
“Subhūti, the perception of the form sphere is two; the cessation of the perception of the form sphere is not two. The perception of sound, smell, taste, touch, and dharma spheres is two; the cessation of the perception of sound, smell, taste, touch, and dharma spheres is not two.
“Subhūti, the perception of the eye element is two; the cessation of the perception of the eye element is not two. The perception of the ear, nose, tongue, body, and mind elements is two; the cessation of the perception of the ear, nose, tongue, body, and mind elements is not two.
“Subhūti, the perception of the form element is two; the cessation of the perception of the form element is not two. The perception of sound, smell, taste, touch, and dharma elements is two; the cessation of the perception of sound, smell, taste, touch, and dharma elements is not two.
“Subhūti, the perception of the eye-consciousness element is two; the cessation of the perception of the eye-consciousness element is not two. The perception of the ear, nose, tongue, body, and mind consciousness elements is two; the cessation of the perception of the ear, nose, tongue, body, and mind consciousness elements is not two.
“Subhūti, the perception of eye-contact is two; the cessation of the perception of eye-contact is not two. The perception of ear, nose, tongue, body, and mind contact is two; the cessation of the perception of ear, nose, tongue, body, and mind contact is not two.
“Subhūti, the perception of the feelings arising conditioned by eye-contact is two; the cessation of the perception of the feelings arising conditioned by eye-contact is not two. The perception of the feelings arising conditioned by ear, nose, tongue, body, and mind contact is two; the cessation of the perception of the feelings arising conditioned by ear, nose, tongue, body, and mind contact is not two.
“Subhūti, the perception of the earth element is two; the cessation of the perception of the earth element is not two. The perception of the water, fire, wind, space, and consciousness elements is two; the cessation of the perception of the water, fire, wind, space, and consciousness elements is not two.
“Subhūti, the perception of causal conditions is two; the cessation of the perception of causal conditions is not two. The perception of equal and uninterrupted conditions, object conditions, and dominant conditions is two; the cessation of the perception of equal and uninterrupted conditions, object conditions, and dominant conditions is not two.
“Subhūti, the perception of ignorance is two; the cessation of the perception of ignorance is not two. The perception of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress is two; the cessation of the perception of formations up to aging and death, sorrow, lamentation, suffering, grief, and distress is not two.
“Subhūti, the perception of the perfection of giving is two; the cessation of the perception of the perfection of giving is not two. The perception of pure morality, patience, diligence, meditative absorption, and the perfection of wisdom is two; the cessation of the perception of pure morality up to the perfection of wisdom is not two.
“Subhūti, the perception of the emptiness of internal dharmas is two; the cessation of the perception of the emptiness of internal dharmas is not two. The perception of the emptiness of external dharmas, the emptiness of both internal and external dharmas, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of what cannot be grasped, the emptiness of no nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness is two; the cessation of the perception of the emptiness of external dharmas up to the emptiness of the self-nature of emptiness is not two.
“Subhūti, the perception of the four foundations of mindfulness is two; the cessation of the perception of the four foundations of mindfulness is not two. The perception of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path is two; the cessation of the perception of the four right efforts up to the eightfold noble path is not two.
“Subhūti, the perception of the noble truth of suffering is two; the cessation of the perception of the noble truth of suffering is not two. The perception of the noble truths of origin, cessation, and path is two; the cessation of the perception of the noble truths of origin, cessation, and path is not two.
“Subhūti, the perception of the four meditative absorptions is two; the cessation of the perception of the four meditative absorptions is not two. The perception of the four immeasurables and the four formless concentrations is two; the cessation of the perception of the four immeasurables and the four formless concentrations is not two.
“Subhūti, the perception of the eight liberations is two; the cessation of the perception of the eight liberations is not two. The perception of the eight bases of mastery, the nine successive concentrations, and the ten total spheres is two; the cessation of the perception of the eight bases of mastery, the nine successive concentrations, and the ten total spheres is not two.
“Subhūti, the perception of all methods of samādhi is two; the cessation of the perception of all methods of samādhi is not two. The perception of all methods of dhāraṇī is two; the cessation of the perception of all methods of dhāraṇī is not two.
“Subhūti, the perception of the liberation-door of emptiness is two; the cessation of the perception of the liberation-door of emptiness is not two. The perception of the liberation-doors of signlessness and wishlessness is two; the cessation of the perception of the liberation-doors of signlessness and wishlessness is not two.
“Subhūti, the perception of the first stage, the Stage of Joy, is two; the cessation of the perception of the Stage of Joy is not two. The perception of the Stage Free from Defilement, the Stage of Radiance, the Stage of Flaming Wisdom, the Stage Difficult to Conquer, the Stage Manifest Before One, the Far-Going Stage, the Unmoving Stage, the Stage of Excellent Wisdom, and the Dharma Cloud Stage is two; the cessation of the perception of these stages is not two.
“Subhūti, the perception of the five kinds of eyes is two; the cessation of the perception of the five kinds of eyes is not two. The perception of the six supernatural powers is two; the cessation of the perception of the six supernatural powers is not two.
“Subhūti, the perception of the Buddha’s ten powers is two; the cessation of the perception of the Buddha’s ten powers is not two. The perception of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unshared Buddha qualities is two; the cessation of the perception of the four fearlessnesses up to the eighteen unshared Buddha qualities is not two.
“Subhūti, the perception of great loving-kindness is two; the cessation of the perception of great loving-kindness is not two. The perception of great compassion, great sympathetic joy, and great equanimity is two; the cessation of the perception of great compassion, great sympathetic joy, and great equanimity is not two.
“Subhūti, the perception of the dharma of not forgetting is two; the cessation of the perception of the dharma of not forgetting is not two. The perception of the nature of always maintaining equanimity is two; the cessation of the perception of the nature of always maintaining equanimity is not two.
“Subhūti, the perception of omniscient wisdom is two; the cessation of the perception of omniscient wisdom is not two. The perception of path-knowing wisdom and all-aspects-knowing wisdom is two; the cessation of the perception of path-knowing wisdom and all-aspects-knowing wisdom is not two.
“Subhūti, the perception of the Stream-enterer is two; the cessation of the perception of the Stream-enterer is not two. The perception of the Once-returner, Non-returner, Arhat, and Solitary Buddha is two; the cessation of the perception of the fruits of the Once-returner, Non-returner, Arhat, and Solitary Buddha is not two.
“Subhūti, the perception of a Great Bodhisattva is two; the cessation of the perception of a Great Bodhisattva is not two. The perception of the Thus-Come One, Worthy One, Perfectly Enlightened One is two; the cessation of the perception of the Thus-Come One, Worthy One, Perfectly Enlightened One is not two.
“Subhūti, the perception of the practices of a Great Bodhisattva is two; the cessation of the perception of the practices of a Great Bodhisattva is not two. The perception of the unsurpassed state of enlightenment is two; the cessation of the perception of the unsurpassed state of enlightenment is not two.
“Subhūti, the perception of the realm of conditioned phenomena is two; the cessation of the perception of the realm of conditioned phenomena is not two. The perception of the realm of unconditioned phenomena is two; the cessation of the perception of the realm of unconditioned phenomena is not two.
“Subhūti, all perceptions are two; all that is two exists; all that exists is birth and death. Wherever there is birth and death, there can be no liberation from birth, aging, illness, death, sorrow, lamentation, suffering, grief, and distress.
“Subhūti, all matters in which perception has ceased are without two; all that is without two is unreal; all that is unreal has no birth and death. Since there is no birth and death, one can be liberated from birth, aging, illness, death, sorrow, lamentation, suffering, grief, and distress.”