THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 594
Chapter on PRAJÑĀPĀRAMITĀ (2)
O Good Courage, if a Great Bodhisattva understands the Dharma in this way, then he can truly be called a Bodhisattva. The term “Bodhisattva” means one who can, through understanding, awaken sentient beings to the fact that they are unreal and unborn.
Such a Bodhisattva can also know all dharmas exactly as the Buddha knows them. Why can a Bodhisattva know them exactly as the Buddha knows them?
It means knowing in accordance with reality that the nature of all dharmas is neither real nor arising, and is also not false. Bodhisattvas do not regard the nature of all dharmas as ordinary foolish beings’ attachments, nor as the objects attained by ordinary foolish beings. Because they know according to reality, they are called Bodhisattvas.
Why? Good Courage, because Bodhi has no attachment, no discrimination, no accumulation, and no attainment.
O Good Courage, the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, do not attain even the slightest thing in the nature of Bodhi, because all dharmas cannot be attained. Because the Dharma cannot be attained, it is called Bodhi. The Buddhas speak of Bodhi, yet although it is spoken of, it is not as spoken, because it is free from all characteristics.
O Good Courage, if Bodhisattvas arouse the thought of Bodhi and think: “Today I have generated the mind of Bodhi; this itself is Bodhi. Because I am heading toward this Bodhi, I generate the mind and cultivate practice,” these Bodhisattvas have something to attain and therefore cannot be called Bodhisattvas; they can only be called deluded sentient beings.
Why? Good Courage, because such Bodhisattvas definitely cling to the existence of a nature of arising, definitely cling to the existence of generating the mind, and definitely cling to the existence of the nature of Bodhi.
If Bodhisattvas generate the mind of Bodhi while having attachment, they can only be called sentient beings attached to the mind of Bodhi. They cannot be called those who have truly and purely generated the mind of Bodhi. Because they generate the mind of Bodhi through fabrication, they are called fabricated sentient beings, not Bodhisattvas. Because they generate the mind of Bodhi through practices and efforts, they are called sentient beings of effort, not Bodhisattvas.
Why? Good Courage, because Bodhisattvas generate the mind of Bodhi through attachment, they can only be called sentient beings who generate the mind, not Bodhisattvas.
O Good Courage, there is no truly existent ability to generate the mind of Bodhi, because the mind of Bodhi cannot be generated. Bodhi does not arise and is not mind; those Bodhisattvas merely cling to the generation of mind and do not understand that the meaning of the mind of Bodhi is non-arising.
O Good Courage, if the nature of arising is equal, then it is the nature of true reality being equal. If the nature of true reality is equal, then it is the nature of the mind being equal. If the nature of the mind is equal, then it is Bodhi. If within this there is true understanding according to reality, then within this there is no discrimination. If there is a discriminating mind and Bodhi, then one becomes attached to mind and Bodhi. Because one generates the mind of Bodhi based on these two characteristics, one cannot be called a person who truly generates the mind.
O Good Courage, Bodhi and mind are not different kinds. It is not that within mind there truly exists Bodhi. It is not that within Bodhi there exists a true mind. Bodhi and mind, according to reality and principle, cannot truly be spoken of as being enlightenment or mind, because of true awakening. Bodhi and mind cannot both be grasped; they are unborn and non-arising. Therefore one is called a Bodhisattva, also called a Great Bodhisattva and a truly real sentient being.
Why? Because one truly knows that there is no truly existent nature. What does one truly know to have no truly existent nature? It means that all worldly phenomena are not truly existent, included within the unreal; their arising is merely a provisional designation.
Why are worldly phenomena not truly existent and their arising merely a provisional designation? The unreal is precisely non-arising. Because there is no real arising and no true existence, it is said that all dharmas have no true nature. Through this, one knows the absence of true nature. One may also call such a person a truly real sentient being. Even within what is considered truly existent, one does not cling to true existence; therefore one may be called one who follows truly real sentient beings. Although this is spoken in such a way, it is not as spoken.
Why? According to true principle, there is not even the slightest sentient being or Great Bodhisattva.
Why? Good Courage, because one enters the Great Vehicle, one is called a Great Bodhisattva.
O Good Courage, why is it called the Great Vehicle?
The wisdom of omniscience is called the Great Vehicle.
What is called the wisdom of omniscience? It means that among all wisdoms—whether conditioned wisdom or unconditioned wisdom, worldly wisdom or transcendent wisdom—if one can enter that wisdom, one is called a Great Bodhisattva.
Why? Because one can be free from the notion of being a great sentient being, one is called a Great Bodhisattva. Furthermore, one can be free from the great accumulation of ignorance, and is called a Great Bodhisattva. One can be free from the great collection of formations, and is called a Great Bodhisattva. One can be free from the great collection of ignorance, and is called a Great Bodhisattva. One can be free from the great collection of suffering, and is called a Great Bodhisattva.
O Good Courage, if one can be free from the notion of being a great sentient being, one is called a Great Bodhisattva. Regarding all dharmas, mind and mental factors, although one has nothing attained, one can understand the original nature of mind. Regarding the Dharma of Bodhi and the factors of Bodhi, although one has nothing attained, one can understand the original nature of Bodhi. Through this wisdom, one can never see Bodhi within one’s own mind.
Nor does one see Bodhi apart from mind, nor see a true mind within Bodhi.
Nor does one see a true mind apart from Bodhi. Abandoning in this way until there is no place for cultivation and no place for abandonment. Regarding the place of cultivation and the place of abandonment, there is nothing attained, no reliance, and no attachment. Although one does not see the nature of mind as Bodhi, one can still arouse the great mind of Bodhi. If one can generate the mind of Bodhi in this way, then one can truly be called a Bodhisattva. Although one generates the mind of Bodhi in this way, there is no arising of Bodhi.
Why? Good Courage, because one has already abided in great Bodhi. If there is no such attachment, one completely does not see mind and Bodhi as arising and ceasing separately. One also does not see a person who generates the mind and heads toward great Bodhi. Not seeing, not clinging, and without discrimination, one should know that one has attained unsurpassed Bodhi. If without such attachment one gives rise to superior understanding and the mind of liberation, this is called true Bodhi.
O Good Courage, if Bodhisattvas do not abandon the notions of mind and Bodhi and generate the mind of Bodhi, they have already moved far away from Bodhi and are not close to Bodhi.
O Good Courage, if Bodhisattvas do not see Bodhi as having distance or nearness, one should know that they have drawn near the highest fruit of enlightenment, and they are also called those who truly generate the mind of Bodhi. According to this meaning, I secretly intend to say that those who can know for themselves that there are no two characteristics know all Buddha-dharmas according to reality.
Why? Because they can clearly recognize that the self and sentient beings have no self-nature, and they can completely know that all dharmas are non-dual. Because they can completely know that all dharmas are non-dual, they certainly penetrate that the self, sentient beings, and all dharmas all take emptiness as their own nature, with a principle that does not differ. If one clearly knows that all dharmas are non-dual, then one knows the Buddha-dharmas. If one completely knows all dharmas as non-dual, then one completely knows all Buddha-dharmas. If one completely knows because of the self, then one completely knows the three realms.
O Good Courage, if one completely knows about the self, then one reaches the other shore of all dharmas.
What is called the other shore of all dharmas?
It means that the true nature of all dharmas is equal. If one does not attain this, one also does not cling to this. If one does not attain the other shore and also does not cling to the other shore, then one is called a person who completely knows and reaches the other shore. Although this is spoken, it is not as spoken.
O Good Courage, the assemblies of Bodhisattvas should approach Bodhisattvas of this kind and should realize Bodhisattva states of this kind. One should know that this itself is the Prajñāpāramitā of Bodhisattvas. It means that within it there is not even a single Dharma that can arrive or can be realized, because within it there is no establishment of anything that can be reached.
At that time, Ānanda addressed the Buddha:
“Those with excessive pride who cultivate with characteristics should not be frightened by the words spoken by the Buddha.”
Śāriputra said to Ānanda:
“It is not the realm of activity of those with excessive pride who cultivate with characteristics; how could they become frightened? Why? Because those who are frightened have already separated from excessive pride. Protected by evil companions, they hear profound and immeasurable Dharma, fear losing what they seek, and immediately give rise to fear.
O Ānanda, some people, in order to cut off excessive pride and practice right conduct, may have fear. Some people, in order to cut off excessive pride and diligently practice, may also have fear.
Why? Because they can already understand the faults of excessive pride, seek the nature without pride, and seek to eliminate pride. When they hear profound and immeasurable Dharma, they fear losing what they seek and therefore give rise to fear.
O Ānanda, if there is someone who does not see, does not attain, does not rely upon, and does not cling to pride, then regarding all dharmas they have no fear and no dread.
O Ānanda, the Tathāgata does not speak such Dharma for those of excessive pride; therefore they do not accept fear. There are people who, wishing to eliminate excessive pride, diligently cultivate. When they hear such Dharma, they can understand it clearly and also do not become afraid.
O Ānanda, what is called excessive pride should be understood as the manifestation of superior Dharma. If someone manifests excessive pride, then they certainly manifest increase. Because practicing increase is not practicing equality. If such a person likes to practice the conduct of equality, then regarding this profound Dharma their mind will hesitate; they will not give rise to fear, but neither will they believe or accept it.
O Ānanda, if within equality and inequality both are unattainable, or if within equality and inequality there is completely no reliance… or if within equality and inequality there is completely no attachment, then they are not alarmed, not obstructed, not afraid, and not frightened regarding all dharmas.
O Ānanda, this profound Dharma is not the practice of foolish ordinary beings. This profound Dharma is not the realm of foolish ordinary beings. This profound Dharma is not what foolish ordinary beings know. Because it surpasses all places of practice, reception, and awakening of foolish ordinary beings. Some people, because they aspire toward the Śrāvaka Vehicle, although they practice profound Dharma, this profound Dharma is not their field of practice. Some people, because they aspire toward the Pratyekabuddha Vehicle, although they practice profound Dharma, this profound Dharma is not their field of practice. Some people aspire toward the Bodhisattva Vehicle, but if they practice with characteristics, abandon good friends, and are supported by evil companions, then even such a non-defiled Dharma cannot be practiced by them because it is not their realm.
Ānanda, you should know that only those of the Śrāvaka Vehicle and Bodhisattva Vehicle who are supported by good friends, see the truth, and seek great Bodhi, give rise to faith and understanding toward this profound Dharma, can follow and practice this profound Dharma, and can enter this profound Dharma.
O Ānanda, if Bodhisattvas abandon all characteristics, abide in the absence of characteristics, and practice without difference, then regarding profound dharmas they completely emerge from all nets of doubt, discrimination, and attachment, and according to their wishes they can accomplish all things. Such a person has no attainment whatsoever regarding the mind of Bodhi; regarding the nature of dharmas they do not give rise to mistaken distinctions, nor do they produce differing activities, and wherever they head they can completely penetrate. They can all receive and uphold such profound Dharma gates, with minds free from doubt.
Why? Because regarding all dharmas they follow along and do not oppose. If others ask questions about the Dharma, they can respond accordingly, harmonizing both sides so that they do not contradict. The Buddha speaks this profound Dharma for their sake.
At that time, the Buddha told Venerable Ānanda:
“You should uphold and receive the words spoken by Śāriputra. Śāriputra and I both speak in this way, without difference. Ānanda, you should know that those who are conceited with regard to the Dharma cannot comprehend this teaching, because it is not within their sphere, nor is it their level.
Ānanda, you should know that such a teaching accords with the nature of all phenomena, accords with the Buddha’s enlightenment, and can assist in attaining the Buddha’s enlightenment. Sentient beings with inferior faith and understanding cannot comprehend or uphold and practice this profound and vast Buddha Dharma.
Ānanda, you should know that those with inferior faith and understanding who are afflicted by excessive conceit act contrary to the Buddha’s enlightenment and profound Dharma. Those whose actions are conditioned by excessive conceit cannot accept this profound Dharma with faith.
Ānanda, you should know that this assembly is supremely pure, free from defilements. They have previously encountered many Buddhas, made vast vows, cultivated immeasurable and excellent roots of virtue, served countless Buddhas of the past, long possessed faith and understanding in profound Dharma, and have thoroughly cultivated profound practices. Therefore, the Thus-Gone One, Worthy of Offerings, Perfectly Enlightened One, has confidence in this assembly without any doubt. Whatever Dharma gateways are spoken are completely revealed, without any reluctance in expounding essential teachings.
Ānanda, you should know that this assembly today is pure and firm, unlike such things as roof tiles, gravel, salty earth, and so forth. They have made offerings to hundreds of thousands of Buddhas and have become firmly established in the Buddha Dharma.
Ānanda, you should know that those tiles and gravel represent the foolish concepts of ordinary beings. Such meanings cannot accommodate profound Dharma.
Speaking of salty earth, you should understand that it refers to the concepts indicating sentient beings with excessive conceit, because they cannot give rise to profound practices.
Ānanda, you should know that this assembly has abandoned excessive conceit, has generated great roots of virtue, and is a vessel capable of receiving profound Dharma.
Ānanda, you should know that it is like the dragon king dwelling in the great Lake Anavatapta. Due to causes and conditions, he experiences great joy and, within his palace, enjoys the pleasures of the five desires. Because of this joy, while in his own palace, the king showers down great rain endowed with the eight qualities of virtue. At that time, all the young dragons also come to their own palaces, rejoice, enjoy the pleasures of the five desires, harmoniously wander and play, and pour down great sweet rain.
Likewise, the Thus-Gone One, Worthy of Offerings, Perfectly Enlightened One, showers great Dharma rain upon the assemblies. At that time, countless assemblies of Buddha’s eldest sons, the Great Bodhisattvas, hear it and gather it together. In this Sahā world, regarding the Thus-Gone One, Worthy of Offerings, Perfectly Enlightened One here who showers great Dharma rain upon the assemblies, or they go to their own Buddha lands and, before the Thus-Gone Ones, Worthy of Offerings, Perfectly Enlightened Ones there, shower great Dharma rain upon those assemblies.
Ānanda, just as when the dragon king of the ocean rejoices, he immediately showers great rain within his palace. The dragons who have long dwelt there receive the rain wherever it falls and rejoice, knowing clearly that they all have a share in this great rain. Those young dragons also rejoice and receive the great rain showered by their father king.
Why is this so? There are other young dragons who do not know that they have a share in that great rain, and therefore they cannot rejoice and receive it. Likewise, the Thus-Gone One, Worthy of Offerings, Perfectly Enlightened One, within the great assembly, showers the precious and profound Dharma rain. There are Buddha’s eldest sons, the Great Bodhisattvas, who have long cultivated immeasurable excellent roots of virtue, have grown within profound Dharma gateways, and have accomplished vast aspirations. They receive the great Dharma rain of the Thus-Gone One, hear it, rejoice, and clearly know that they all have a share. For this reason, today the Thus-Gone One, within the pure great assembly, roars the great lion’s roar, showers the great Dharma rain, and brings great benefit to many.
Ānanda, just as a universal monarch has many sons of pure maternal lineage and magnificent appearance. At times, that king gathers many treasures and summons all his sons to distribute and bestow them. Within the king’s mind there is completely no deception or partiality. At that time, the king’s sons, having received the treasures, become even more respectful and affectionate toward their father king, all thinking: ‘Today we clearly understand that our father has given us equal benefits.’
Likewise, the Thus-Gone One, Worthy of Offerings, Perfectly Enlightened One, is the Great Dharma Lord and the Great Dharma King. He naturally gathers the true disciples of the Buddha and distributes and bestows the great treasury of Dharma. His mind is completely without falsehood or partiality. At that time, the Buddha’s disciples, having attained wondrous Dharma, all develop reverence and affection toward the Thus-Gone One and think: ‘Today we clearly understand that the Thus-Gone One has given us equal benefit. Therefore, we should diligently strive to continue the lineage of the Buddha and not allow it to be cut off.’
Ānanda, this wondrous and profound Dharma treasure is not something that other sentient beings can accept with faith. Those with inferior faith and understanding, those with excessive conceit, those who practice wrong views, those who practice with signs, those who practice with attainment, those destroyed by pride, those overwhelmed by greed, hatred, and delusion, and those who walk outside the path—such types are called other sentient beings. They cannot accept this Dharma gateway with faith.
Ānanda, you should know that sentient beings with inferior faith and understanding cannot cherish the treasures of a universal monarch; only the children of a universal monarch can give rise to affection and reverence.
Ānanda, you should know that poor and inferior beings do not covet the personal treasures of a universal monarch, such as the treasure chariot, treasure elephant, treasure horse, treasure jewel, treasure woman, treasure keeper of wealth, treasure commander of armies, and various other fine garments, as well as precious treasures such as maṇi jewels, gems, gold, silver, coral, lapis lazuli, and so forth. Even if such impoverished people were to encounter them, they would still feel inferior and incapable of receiving or using them. If they sold them, they would not know their value, would offer only a very low price, and would sell them immediately according to that offered price. Or, unable to distinguish the treasures, they would look down upon them and throw them away.
Ānanda, you should know that such poor people not only do not understand the value of the treasures, but also do not even know their names. Likewise, Ānanda, only the children of the Thus-Gone One, Worthy of Offerings, Perfectly Enlightened One’s Dharma body, or the Śrāvakas, or the Bodhisattvas who have seen the truth and seek the path of enlightenment—having received the assistance and protection of true and pure spiritual friends—can accept this treasury of Dharma treasures with faith. They deeply cherish it, cannot grasp any Dharma treasure that is incompatible, can receive and use the true and pure teachings that accord with the Buddha Dharma, and can cultivate all phenomena without attachment to signs and without clinging to the practices of Bodhisattvas.
Ānanda, you should know that inferior sentient beings are those who lack hearing of the true Dharma and destroy the opportunity to hear the true Dharma. How could blind and foolish people seek the treasury of true Dharma? Even if they encounter it, they do not know how to respect it. They belittle it when dealing with other beings and sell it cheaply, or because of a contemptuous mind they cast it away.
Ānanda, if a butcher, a carrier of corpses, various craftsmen, or those of low status who sustain their lives through corrupt occupations were to seek many precious treasures, they would never do so. Even if they happened to encounter them, they would not accept or use them themselves; having received a small amount of value, they would sell them to others or become disgusted and throw them away.
Ānanda, you should know that the butcher represents the concept of all non-Buddhists and their assemblies of disciples. The lowly people and those who live by evil livelihoods represent foolish ordinary beings. Such people constantly sink into the muddy pool of wrong views. At all times in their practice, they pursue attainments, delight in being bound by signs, practice with signs, and head toward other realms by abandoning the path. They cannot seek the treasure of noble Dharma. Even if they encounter it, they cannot accept or use it, or they become greatly disgusted, or they belittle it and give it away to others.
Ānanda, you should know that if Buddha’s disciples practice according to the conduct of the Buddha, wishing to preserve the Thus-Gone One’s ten powers, the four fearlessnesses, and the infinite Buddha qualities so that they do not disappear, and seek such a profound Dharma treasury, then toward such a profound Dharma treasury they generate the perception of it as a treasure, know how to receive and use it, diligently and earnestly preserve it, and ensure it is not destroyed or lost.
Ānanda, you should know that a jackal cannot learn the roar of a lion; only a lion cub born from the lion king can learn that roar.
Ānanda, you should know that the jackal is an analogy for foolish ordinary beings with wrong views. They certainly cannot diligently strive, through skillful means, to learn the roar of the Great Lion of Perfect Enlightenment, the Teacher. It must be the Buddha’s disciples born from the naturally arisen wisdom of Perfect Enlightenment who can diligently strive to cultivate and learn the roar of the Great Lion of Perfect Enlightenment. In this way, Buddha’s disciples can receive and use the Dharma wealth of the supreme fruit of awakening.
At that time, Śāriputra said to the Buddha:
“World-Honored One, wondrous indeed! The Thus-Gone One, Worthy of Offerings, Perfectly Enlightened One, can gather such a pure assembly.
Rare indeed! The Thus-Gone One, Worthy of Offerings, Perfectly Enlightened One, can gather such a supreme assembly—an assembly that is naturally formed, an assembly that is difficult to overcome, an assembly like vajra that neither moves nor changes, that is undisturbed—and teach the Perfection of Wisdom.”
At that time, the World-Honored One said to Śāriputra:
“You have perfectly praised the virtues of this assembly.”
At that time, Śāriputra said to the Buddha:
“World-Honored One, the virtues of this assembly are not something I am able to praise. Why? Because this assembly has now accomplished immeasurable and boundless virtues, like Mount Sumeru, which cannot be fully praised.”
The Buddha said to Śāriputra:
“That is correct, that is correct, just as you have said. This assembly has accomplished immeasurable, boundless, excellent, pure, and rare virtues. Even all Buddhas, World-Honored Ones, should praise it and still could not finish praising it, how much less other sentient beings.
Śāriputra, among this assembly, it is not through the power of the Buddhas, World-Honored Ones, that they have gathered, nor is it that the Thus-Gone One has any attachment or desire toward this assembly causing them to gather. Rather, through the power of the roots of virtue of this assembly, they heard my name and came together. Furthermore, this great assembly did not come because the Buddha arrived, nor was it caused to come by the miraculous powers of the Thus-Gone One. It came only through the power of the roots of virtue arising from their awakening. This is how the Dharma is. If the Buddha, World-Honored One, wishes to teach such profound and wondrous Dharma, there will certainly be such Great Bodhisattvas who come from Buddha lands and gather together.
Śāriputra, the Buddhas, World-Honored Ones of the past, future, and present, throughout the ten directions and their realms, who reveal the profound and wondrous Bodhisattva Dharma treasury that cuts off all doubts, will certainly have a great assembly gathered with immeasurable and boundless supreme pure virtues such as these. If a great assembly with immeasurable and boundless supreme pure virtues gathers, then the profound and wondrous Bodhisattva Dharma treasury that cuts off all doubts will certainly be spoken.”
At that time, the World-Honored One said to the Great Bodhisattva Good Courage:
“I am here explaining the Perfection of Wisdom to the assemblies of Great Bodhisattvas so that they may diligently cultivate it. How do such Bodhisattvas learn the Perfection of Wisdom? If they can comprehend the true nature of all phenomena, that is the Perfection of Wisdom. Thus, this wondrous and profound Perfection of Wisdom cannot be expressed. According to your understanding within the realm of conventional expressions, through the words and phrases of the worldly world, I skillfully explain the profound Perfection of Wisdom, causing the assemblies of Great Bodhisattvas, after hearing it, to diligently strive and cultivate it.
Good Courage, the aggregate of form itself is not the Perfection of Wisdom; feeling, perception, formations, and consciousness are also not the Perfection of Wisdom. Apart from the aggregate of form is not the Perfection of Wisdom; apart from the aggregates of feeling, perception, formations, and consciousness is not the Perfection of Wisdom. Why? Good Courage, the far shore of the aggregate of form is not the aggregate of form; the far shore of the aggregates of feeling, perception, formations, and consciousness is also not the aggregates of feeling, perception, formations, and consciousness. Just as the far shore of the aggregate of form is the aggregate of form itself, so too is the aggregate of form. Just as the far shore of the aggregates of feeling, perception, formations, and consciousness is the aggregates of feeling, perception, formations, and consciousness themselves, so too are feeling, perception, formations, and consciousness.”
Mighty Virtuous One, the other shore of the form aggregate is not the form aggregate; therefore it is said to be the detachment from the form aggregate. The other shore of the feeling, perception, formations, and consciousness aggregates is also not the feeling, perception, formations, and consciousness aggregates; therefore it is said to be the detachment from the feeling, perception, formations, and consciousness aggregates. Just as the other shore of the form aggregate is so, the form aggregate itself is also so. To speak of the own-nature of the form aggregate in this way is to speak of the form aggregate according to its nature; its intrinsic nature cannot be grasped.
Just as the other shore of the feeling, perception, formations, and consciousness aggregates is so, the feeling, perception, formations, and consciousness aggregates are also so. To speak of the own-nature of the feeling, perception, formations, and consciousness aggregates in this way is to speak of the feeling, perception, formations, and consciousness aggregates according to their nature; their intrinsic nature cannot be grasped.
Just as the form aggregate, according to its nature, has an intrinsic nature that cannot be grasped, one should know that Prajñāpāramitā is likewise.
Just as the feeling, perception, formations, and consciousness aggregates, according to their nature, have an intrinsic nature that cannot be grasped, one should know that Prajñāpāramitā is likewise.
Mighty Virtuous One, the eye sense-base is not Prajñāpāramitā.
The ear, nose, tongue, body, and mind sense-bases are also not Prajñāpāramitā.
Apart from the eye sense-base, it is not Prajñāpāramitā. Apart from the ear, nose, tongue, body, and mind sense-bases, it is also not Prajñāpāramitā. Why? Mighty Virtuous One, the other shore of the eye sense-base is not the eye sense-base. The other shore of the ear, nose, tongue, body, and mind sense-bases is also not the ear, nose, tongue, body, and mind sense-bases. Just as the other shore of the eye sense-base is so, likewise the other shore of the ear, nose, tongue, body, and mind sense-bases is so.
Mighty Virtuous One, the other shore of the eye sense-base is not the eye sense-base. Therefore, it is said to be the detachment from the eye sense-base. The other shore of the ear, nose, tongue, body, and mind sense-bases is also not the ear, nose, tongue, body, and mind sense-bases. Therefore, it is said to be the detachment from the ear, nose, tongue, body, and mind sense-bases. Just as the other shore of the eye sense-base is so, the eye sense-base itself is also so. To speak of the own-nature of the eye sense-base in this way is to speak of the eye sense-base according to its nature; its intrinsic nature cannot be grasped. Just as the other shore of the ear, nose, tongue, body, and mind sense-bases is so, the ear, nose, tongue, body, and mind sense-bases are also so. To speak of the own-nature of the ear, nose, tongue, body, and mind sense-bases in this way is to speak of them according to their nature; their intrinsic nature cannot be grasped.
Just as the eye sense-base, according to its nature, has an intrinsic nature that cannot be grasped, one should know that Prajñāpāramitā is likewise. Just as the ear, nose, tongue, body, and mind sense-bases, according to their nature, have intrinsic natures that cannot be grasped, one should know that Prajñāpāramitā is likewise.
Mighty Virtuous One, the form sense-object is not Prajñāpāramitā; the sound, smell, taste, touch, and dharma sense-objects are also not Prajñāpāramitā. Apart from the form sense-object, it is not Prajñāpāramitā; apart from the sound, smell, taste, touch, and dharma sense-objects, it is also not Prajñāpāramitā.
Why? Mighty Virtuous One, the other shore of the form sense-object is not the form sense-object; the other shore of the sound, smell, taste, touch, and dharma sense-objects is also not the sound, smell, taste, touch, and dharma sense-objects. Just as the other shore of the form sense-object is so, the form sense-object itself is also so; just as the other shore of the sound, smell, taste, touch, and dharma sense-objects is so, the sound, smell, taste, touch, and dharma sense-objects are also so.
Mighty Virtuous One, the other shore of the form sense-object is not the form sense-object, therefore it is said to be the detachment from the form sense-object. The other shore of the sound, smell, taste, touch, and dharma sense-objects is also not the sound, smell, taste, touch, and dharma sense-objects, therefore it is said to be the detachment from the sound, smell, taste, touch, and dharma sense-objects. Just as the other shore of the form sense-object is so, the form sense-object itself is also so.
To speak of the own-nature of the form sense-object in this way is to speak of the form sense-object according to its nature; its intrinsic nature cannot be grasped. Just as the other shore of the sound, smell, taste, touch, and dharma sense-objects is so, the sound, smell, taste, touch, and dharma sense-objects are also so.
To speak of the own-nature of the sound, smell, taste, touch, and dharma sense-objects in this way is to speak of them according to their nature; their intrinsic nature cannot be grasped.
Just as the form sense-object, according to its nature, has an intrinsic nature that cannot be grasped, one should know that Prajñāpāramitā is likewise.
Just as the sound, smell, taste, touch, and dharma sense-objects, according to their nature, have intrinsic natures that cannot be grasped, one should know that Prajñāpāramitā is likewise.
Mighty Virtuous One, the eye element is not Prajñāpāramitā. The eye, ear, nose, tongue, body, and mind elements are also not Prajñāpāramitā. Apart from the eye element, it is not Prajñāpāramitā. Apart from the ear, nose, tongue, body, and mind elements, it is also not Prajñāpāramitā.
Why? Mighty Virtuous One, the other shore of the eye element is not the eye element. The other shore of the ear, nose, tongue, body, and mind elements is not the ear, nose, tongue, body, and mind elements. Just as the other shore of the eye element is so, the eye element itself is also so. Just as the other shore of the ear, nose, tongue, body, and mind elements is so, the ear, nose, tongue, body, and mind elements are also so.
Mighty Virtuous One, the other shore of the eye element is not the eye element; the other shore of the ear, nose, tongue, body, and mind elements is not the ear, nose, tongue, body, and mind elements; therefore it is said to be the detachment from the ear, nose, tongue, body, and mind elements.
Just as the other shore of the eye element is so, the eye element itself is also so. To speak of the own-nature of the eye element in this way is to speak of the eye element according to its nature; its intrinsic nature cannot be grasped.
Just as the other shore of the ear, nose, tongue, body, and mind elements is so, the ear, nose, tongue, body, and mind elements are also so. To speak of the own-nature of the ear, nose, tongue, body, and mind elements in this way is to speak of them according to their nature; their intrinsic nature cannot be grasped.
Just as the eye element, according to its nature, has an intrinsic nature that cannot be grasped, one should know that Prajñāpāramitā is likewise.
Just as the ear, nose, tongue, body, and mind elements, according to their nature, have intrinsic natures that cannot be grasped, one should know that Prajñāpāramitā is likewise.
Mighty Virtuous One, the form element is not Prajñāpāramitā. The sound, smell, taste, touch, and dharma elements are also not Prajñāpāramitā. Apart from the form element, it is not Prajñāpāramitā. Apart from the sound, smell, taste, touch, and dharma elements, it is also not Prajñāpāramitā.
Why? Mighty Virtuous One, the other shore of the form element is not the form element. The other shore of the sound, smell, taste, touch, and dharma elements is also not the sound, smell, taste, touch, and dharma elements. Just as the other shore of the form element is so, the form element itself is also so. Just as the other shore of the sound, smell, taste, touch, and dharma elements is so, the sound, smell, taste, touch, and dharma elements are also so.
Mighty Virtuous One, the other shore of the form element is not the form element, therefore it is said to be the detachment from the form element. The other shore of the sound, smell, taste, touch, and dharma elements is not the sound, smell, taste, touch, and dharma elements themselves, therefore it is said to be the detachment from the sound, smell, taste, touch, and dharma elements. Just as the other shore of the form element is so, the form element itself is also so.
To speak of the own-nature of the form element in this way is to speak of the form element according to its nature; its intrinsic nature cannot be grasped.
Just as the other shore of the sound, smell, taste, touch, and dharma elements is so, the sound, smell, taste, touch, and dharma elements are also so.
To speak of the own-nature of the sound, smell, taste, touch, and dharma elements in this way is to speak of them according to their nature; their intrinsic nature cannot be grasped. One should know that Prajñāpāramitā is likewise.
The sound, smell, taste, touch, and dharma elements, according to their nature, have intrinsic natures that cannot be grasped; one should know that Prajñāpāramitā is likewise.
Mighty Virtuous One, the eye consciousness element is not Prajñāpāramitā. The ear, nose, tongue, body, and mind consciousness elements are also not Prajñāpāramitā. Apart from the eye consciousness element, it is not Prajñāpāramitā. Apart from the ear, nose, tongue, body, and mind consciousness elements, it is also not Prajñāpāramitā.
Why? Mighty Virtuous One, the other shore of the eye consciousness element is not the eye consciousness element. The other shore of the ear, nose, tongue, body, and mind consciousness elements is also not the ear, nose, tongue, body, and mind consciousness elements. Just as the other shore of the eye consciousness element is so, the eye consciousness element itself is also so. The other shore of the ear, nose, tongue, body, and mind consciousness elements; the ear, nose, tongue, body, and mind consciousness elements are also so.
Mighty Virtuous One, the other shore of the eye consciousness element is not the eye consciousness element, therefore it is said to be the detachment from the eye consciousness element. The other shore of the ear, nose, tongue, body, and mind consciousness elements is not the ear, nose, tongue, body, and mind consciousness elements; therefore it is said to be the detachment from the ear, nose, tongue, body, and mind consciousness elements. Just as the other shore of the eye consciousness element is so, the eye consciousness element itself is also so. To speak of the own-nature of the eye consciousness element in this way is to speak of the eye consciousness element according to its nature; its intrinsic nature cannot be grasped. Just as the other shore of the ear, nose, tongue, body, and mind consciousness elements is so, the ear, nose, tongue, body, and mind consciousness elements are also so. To speak of the own-nature of the ear, nose, tongue, body, and mind consciousness elements in this way is to speak of them according to their nature; their intrinsic nature cannot be grasped. Just as the eye consciousness element, according to its nature, has an intrinsic nature that cannot be grasped, one should know that Prajñāpāramitā is likewise.
Just as the ear, nose, tongue, body, and mind consciousness elements, according to their nature, have intrinsic natures that cannot be grasped, one should know that Prajñāpāramitā is likewise.
Mighty Virtuous One, all phenomena are not Prajñāpāramitā; apart from all phenomena, it is also not Prajñāpāramitā.
Why? Mighty Virtuous One, the other shore of all phenomena is not all phenomena. Just as the other shore of all phenomena is so, all phenomena are also so.
Mighty Virtuous One, the other shore of all phenomena is not all phenomena; therefore it is said to be the detachment from all phenomena. Just as the other shore of all phenomena is so, all phenomena are also so. To speak of the own-nature of all phenomena in this way is to speak of all phenomena according to their nature; their intrinsic nature cannot be grasped. Just as all phenomena, according to their nature, have intrinsic natures that cannot be grasped, one should know that Prajñāpāramitā is likewise.
Mighty Virtuous One, in this way Prajñāpāramitā does not depend upon the form aggregate, nor does it depend upon the feeling, perception, formations, and consciousness aggregates. Prajñāpāramitā does not depend upon the eye sense-base, nor does it depend upon the ear, nose, tongue, body, and mind sense-bases. Thus Prajñāpāramitā does not depend upon the form sense-object, nor does it depend upon the sound, smell, taste, touch, and dharma sense-objects. Prajñāpāramitā does not depend upon the eye element, nor does it depend upon the ear, nose, tongue, body, and mind elements. Prajñāpāramitā does not depend upon the form element, nor does it depend upon the sound, smell, taste, touch, and dharma elements. Prajñāpāramitā does not depend upon the eye consciousness element, nor does it depend upon the ear, nose, tongue, body, and mind consciousness elements. Prajñāpāramitā has absolutely no basis of dependence with regard to all phenomena.
O Valiant Goodness, thus Prajñāpāramitā is not within the aggregate of form, not outside the aggregate of form, and not between the two while being separate; likewise, it is not within the aggregates of feeling, perception, formations, and consciousness, not outside the aggregates of feeling, perception, formations, and consciousness, and not between the two while being separate.
Thus Prajñāpāramitā is not within the eye sense base, not outside the eye sense base, and not between the two while being separate; likewise, it is not within the ear, nose, tongue, body, and mind sense bases, not outside the ear, nose, tongue, body, and mind sense bases, and not between the two while being separate.
Thus Prajñāpāramitā is not within the form sense sphere, not outside the form sense sphere, and not between the two sides while being separate; likewise, it is not within the sound, smell, taste, touch, and dharma sense spheres, not outside the sound, smell, taste, touch, and dharma sense spheres, and not between the two sides while being separate.
Thus Prajñāpāramitā is not within the eye element, not outside the eye element, and not between the two sides while being separate; likewise, it is not within the ear, nose, tongue, body, and mind elements, not outside the ear, nose, tongue, body, and mind elements, and not between the two sides while being separate.
Thus Prajñāpāramitā is not within the form element, not outside the form element, and not between the two sides while being separate; likewise, it is not within the sound, smell, taste, touch, and dharma elements, not outside the sound, smell, taste, touch, and dharma elements, and not between the two sides while being separate.
Thus Prajñāpāramitā is not within the eye consciousness element, not outside the eye consciousness element, and not between the two sides while being separate; likewise, it is not within the ear, nose, tongue, body, and mind consciousness elements, not outside the ear, nose, tongue, body, and mind consciousness elements, and not between the two sides while being separate.
Thus Prajñāpāramitā is not within all phenomena, not outside all phenomena, and not between the two sides while being separate.
Thus Prajñāpāramitā is not within all phenomena, not outside all phenomena, and not between the two sides while being separate.
O Valiant Goodness, thus Prajñāpāramitā is neither in accord with the aggregate of form nor not in accord with it; likewise, with the aggregates of feeling, perception, formations, and consciousness, it is neither in accord nor not in accord.
Thus Prajñāpāramitā is neither in accord with the eye sense base nor not in accord with it; likewise, with the ear, nose, tongue, body, and mind sense bases, it is neither in accord nor not in accord.
Thus Prajñāpāramitā is neither in accord with the form sense sphere nor not in accord with it; likewise, with the sound, smell, taste, touch, and dharma sense spheres, it is neither in accord nor not in accord; likewise, with the sound, smell, taste, touch, and dharma sense spheres, it is neither in accord nor not in accord.
Thus Prajñāpāramitā is neither in accord with the eye element nor not in accord with it; likewise, with the ear, nose, tongue, body, and mind elements, it is neither in accord nor not in accord.
Thus Prajñāpāramitā is neither in accord with the form element nor not in accord with it; likewise, with the sound, smell, taste, touch, and dharma elements, it is neither in accord nor not in accord. Prajñāpāramitā is neither in accord with the eye consciousness element nor not in accord with it; likewise, with the ear, nose, tongue, body, and mind consciousness elements, it is neither in accord nor not in accord. Prajñāpāramitā is neither in accord with all phenomena nor not in accord with all phenomena.
O Valiant Goodness, the suchness of the aggregate of form has the nature of not being false, the nature of not changing, and according to its own nature, it is called Prajñāpāramitā; the suchness of the aggregates of feeling, perception, formations, and consciousness has the nature of not being deluded, the nature of not changing, and according to its own nature, it is called Prajñāpāramitā.
The suchness of the eye sense base has the nature of not being false, the nature of not changing, and according to its own nature, it is called Prajñāpāramitā; the suchness of the ear, nose, tongue, body, and mind sense bases has the nature of not being false, the nature of not changing, and according to its own nature, it is called Prajñāpāramitā.
The suchness of the form sense sphere has the nature of not being false, the nature of not changing, and according to its own nature, it is called Prajñāpāramitā; the suchness of the sound, smell, taste, touch, and dharma sense spheres has the nature of not being false, the nature of not changing, and according to its own nature, it is called Prajñāpāramitā.
The suchness of the eye element has the nature of not being false, the nature of not changing, and according to its own nature, it is called Prajñāpāramitā; the suchness of the ear, nose, tongue, body, and mind elements has the nature of not being false, the nature of not changing, and according to its own nature, it is called Prajñāpāramitā.
The suchness of the form element has the nature of not being false, the nature of not changing, and according to its own nature, it is called Prajñāpāramitā; the suchness of the sound, smell, taste, touch, and dharma elements has the nature of not being false, the nature of not changing, and according to its own nature, it is called Prajñāpāramitā.
The suchness of the eye consciousness element has the nature of not being false, the nature of not changing, and according to its own nature, it is called Prajñāpāramitā; the suchness of the ear, nose, tongue, body, and mind consciousness elements has the nature of not being false, the nature of not changing, and according to its own nature, it is called Prajñāpāramitā.
The suchness of all phenomena has the nature of not being false, the nature of not changing, and according to its own nature, it is called Prajñāpāramitā.
O Valiant Goodness, the nature of the aggregate of form is separate from the aggregate of form. Why? It is not that within the aggregate of form there exists the nature of the aggregate of form; this absence of ownership is called Prajñāpāramitā. The nature of the aggregates of feeling, perception, formations, and consciousness is separate from the aggregates of feeling, perception, formations, and consciousness. Why? It is not that within the aggregates of feeling, perception, formations, and consciousness there exists the nature of the aggregates of feeling, perception, formations, and consciousness; this absence of ownership is called Prajñāpāramitā.
The nature of the eye sense base is separate from the eye sense base. Why? It is not that within the eye sense base there exists the nature of the eye sense base; this absence of ownership is called Prajñāpāramitā. The nature of the ear, nose, tongue, body, and mind sense bases is separate from the ear, nose, tongue, body, and mind sense bases. Why? It is not that within the ear, nose, tongue, body, and mind sense bases there exists the nature of the ear, nose, tongue, body, and mind sense bases; this absence of ownership is called Prajñāpāramitā.
The nature of the form sense sphere is separate from the form sense sphere. Why? It is not that within the form sense sphere there exists the nature of the form sense sphere; this absence of ownership is called Prajñāpāramitā. The nature of sound, smell, taste, touch, and dharma sense spheres is separate from the sound, smell, taste, touch, and dharma sense spheres. Why? It is not that within the sound, smell, taste, touch, and dharma sense spheres there exists the nature of the sound, smell, taste, touch, and dharma sense spheres; this absence of ownership is called Prajñāpāramitā.
The nature of the eye element is separate from the eye element. Why? It is not that within the eye element there exists the nature of the eye element; this absence of ownership is called Prajñāpāramitā. The nature of the ear, nose, tongue, body, and mind elements is separate from the ear, nose, tongue, body, and mind elements. Why? It is not that within the ear, nose, tongue, body, and mind elements there exists the nature of the ear, nose, tongue, body, and mind elements; this absence of ownership is called Prajñāpāramitā.
The nature of the form element is separate from the form element. It is not that within the form element there exists the nature of the form element; this absence of ownership is called Prajñāpāramitā. The nature of the sound, smell, taste, touch, and dharma elements is separate from the sound, smell, taste, touch, and dharma elements. Why? It is not that within the sound, smell, taste, touch, and dharma elements there exists the nature of the sound, smell, taste, touch, and dharma elements; this absence of ownership is called Prajñāpāramitā.
The nature of the eye consciousness element is separate from the eye consciousness element. Why? It is not that within the eye consciousness element there exists the nature of the eye consciousness element; this absence of ownership is called Prajñāpāramitā. The nature of the ear, nose, tongue, body, and mind consciousness elements is separate from the ear, nose, tongue, body, and mind consciousness elements. Why? It is not that within the ear, nose, tongue, body, and mind consciousness elements there exists the nature of the ear, nose, tongue, body, and mind consciousness elements; this absence of ownership is called Prajñāpāramitā.
The nature of all phenomena is separate from all phenomena. Why? It is not that within all phenomena there exists the nature of all phenomena; this absence of ownership is called Prajñāpāramitā.
O Valiant Goodness, the intrinsic nature of the aggregate of form is separate from the aggregate of form. The intrinsic nature of the aggregates of feeling, perception, formations, and consciousness is separate from the aggregates of feeling, perception, formations, and consciousness. This intrinsic separation is called Prajñāpāramitā.
The intrinsic nature of the eye sense base is separate from the eye sense base; the intrinsic nature of the ear, nose, tongue, body, and mind sense bases is separate from the ear, nose, tongue, body, and mind sense bases. This intrinsic separation is called Prajñāpāramitā.
The intrinsic nature of the form sense sphere is separate from the form sense sphere; the intrinsic nature of the sound, smell, taste, touch, and dharma sense spheres is separate from the sound, smell, taste, touch, and dharma sense spheres. This intrinsic separation is called Prajñāpāramitā.
The intrinsic nature of the eye element is separate from the eye element. The intrinsic nature of the ear, nose, tongue, body, and mind elements is separate from the ear, nose, tongue, body, and mind elements. This intrinsic separation is Prajñāpāramitā.
The intrinsic nature of the form element is separate from the form element. The intrinsic nature of the sound, smell, taste, touch, and dharma elements is separate from the sound, smell, taste, touch, and dharma elements. This intrinsic separation is called Prajñāpāramitā.
The intrinsic nature of the eye consciousness element is separate from the eye consciousness element. The intrinsic nature of the ear, nose, tongue, body, and mind consciousness elements is separate from the ear, nose, tongue, body, and mind consciousness elements. This intrinsic separation is called Prajñāpāramitā.
The self-nature of all phenomena is free from all phenomena. This self-nature of freedom is called Prajñāpāramitā.
O Valiant Goodness, the form aggregate has no self-nature of the form aggregate. The feeling, perception, formations, and consciousness aggregates have no self-nature of the feeling, perception, formations, and consciousness aggregates. This absence of self-nature is called Prajñāpāramitā.
The eye sense-base has no self-nature of the eye sense-base. The ear, nose, tongue, body, and mind sense-bases have no self-nature of the ear, nose, tongue, body, and mind sense-bases. This absence of self-nature is called Prajñāpāramitā.
The form sense-object has no self-nature of the form sense-object. The sound, scent, taste, touch, and dharma sense-objects have no self-nature of the sound, scent, taste, touch, and dharma sense-objects. This absence of self-nature is Prajñāpāramitā.
The eye element has no self-nature of the eye element. The ear, nose, tongue, body, and mind elements have no self-nature of the ear, nose, tongue, body, and mind elements. This absence of self-nature is Prajñāpāramitā.
The form element has no self-nature of the form element. The sound, scent, taste, touch, and dharma elements have no self-nature of the sound, scent, taste, touch, and dharma elements. This absence of self-nature is Prajñāpāramitā.
The eye consciousness element has no self-nature of the eye consciousness element. The ear, nose, tongue, body, and mind consciousness elements have no self-nature of the ear, nose, tongue, body, and mind consciousness elements. This empty self-nature is Prajñāpāramitā. All phenomena have no self-nature of all phenomena. This empty self-nature is Prajñāpāramitā.