THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 599
Chapter: PRAJÑĀPĀRAMITĀ (7)
Furthermore, O Good Valiant One, when the Bodhisattvas learn in this way, they do not learn that form is permanent or impermanent, pleasant or painful, empty or not empty, self or not-self; nor do they learn that feeling, perception, formations, and consciousness are permanent or impermanent, pleasant or painful, empty or not empty, self or not-self.
O Good Valiant One, when the Bodhisattvas learn in this way, they do not learn that the eye is permanent or impermanent, pleasant or painful, empty or not empty, self or not-self; nor do they learn that the ear, nose, tongue, body, and mind are permanent or impermanent, pleasant or painful, empty or not empty, self or not-self.
O Good Valiant One, when the Bodhisattvas learn in this way, they do not learn that form is permanent or impermanent, pleasant or painful, empty or not empty, self or not-self; nor do they learn that sound, smell, taste, touch, and phenomena are permanent or impermanent, pleasant or painful, empty or not empty, self or not-self.
O Good Valiant One, when the Bodhisattvas learn in this way, they do not learn that eye-consciousness is permanent or impermanent, pleasant or painful, empty or not empty, self or not-self; nor do they learn that ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness are permanent or impermanent, pleasant or painful, empty or not empty, self or not-self.
Furthermore, O Good Valiant One, when the Bodhisattvas learn in this way, they do not condition upon form as a formation belonging to the past, or a formation belonging to the future, or a formation belonging to the present; nor do they condition upon feeling, perception, formations, and consciousness as formations belonging to the past, or formations belonging to the future, or formations belonging to the present.
O Good Valiant One, when the Bodhisattvas learn in this way, they do not condition upon the eye as a formation belonging to the past, or a formation belonging to the future, or a formation belonging to the present; nor do they condition upon the ear, nose, tongue, body, and mind as formations belonging to the past, or formations belonging to the future, or formations belonging to the present.
O Good Valiant One, when the Bodhisattvas learn in this way, they do not condition upon form as a formation belonging to the past, or a formation belonging to the future, or a formation belonging to the present; nor do they condition upon sound, smell, taste, touch, and phenomena as formations belonging to the past, or formations belonging to the future, or formations belonging to the present.
O Good Valiant One, when the Bodhisattvas learn in this way, they do not condition upon eye-consciousness as a formation belonging to the past, or a formation belonging to the future, or a formation belonging to the present. They also do not condition upon ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness as formations belonging to the past, or formations belonging to the future, or formations belonging to the present.
Furthermore, O Good Valiant One, although the Bodhisattvas learning in this way contemplate the past by means of the characteristic of emptiness, tranquility, and non-self, they do not regard emptiness, tranquility, and non-self as belonging to the past; although they contemplate the future by means of the characteristic of emptiness, tranquility, and non-self, they do not regard the practice of emptiness, tranquility, and non-self as belonging to the future; although they contemplate the present by means of the characteristic of emptiness, tranquility, and non-self, they do not regard the practice of emptiness, tranquility, and non-self as belonging to the present.
O Good Valiant One, if the Bodhisattvas practice in this way, although they contemplate past phenomena as empty, without self, without anything belonging to self, impermanent, not enduring forever, not abiding for long, and subject to change, they do not practice in this way regarding the past; although they contemplate future phenomena as empty, without self, without anything belonging to self, impermanent, not enduring forever, not abiding for long, and subject to change, they do not practice in this way regarding the future; although they contemplate present phenomena as empty, without self, without anything belonging to self, impermanent, not enduring forever, not abiding for long, and subject to change, they do not practice in this way regarding the present.
O Good Valiant One, those Bodhisattvas who can practice in this way and abide in this way will quickly perfect the cultivation of Prajñāpāramitā.
O Good Valiant One, those Bodhisattvas who practice in this way cannot be harmed by any evil māras. If a Bodhisattva practices in this way, they clearly understand the activities of māras and are not harmed by the deeds of māras.
Furthermore, O Good Valiant One, if the Bodhisattvas practice in this way, they do not condition upon form, nor do they condition upon feeling, perception, formations, and consciousness; they do not condition upon the eye, nor do they condition upon the ear, nose, tongue, body, and mind; they do not condition upon form, nor do they condition upon sound, smell, taste, touch, and phenomena; they do not condition upon eye-consciousness, nor do they condition upon ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness; they do not condition upon name-and-form; they do not condition upon defilement; they do not condition upon inversions, views, and craving activities; they do not condition upon greed, hatred, and delusion; they do not condition upon self and sentient beings… they do not condition upon annihilation and permanence; they do not condition upon limits and limitlessness; they do not condition upon the Desire Realm, the Form Realm, and the Formless Realm; they do not condition upon dependent origination; they do not condition upon the earth, water, fire, wind, space, and consciousness elements; they do not condition upon the realm of sentient beings and the realm of phenomena; they do not condition upon reality and falsehood; they do not condition upon bondage and freedom from bondage; they do not condition upon the extinguishing of greed, hatred, and delusion; they do not condition upon generosity and stinginess; maintaining precepts and breaking precepts; patience and anger; diligence and laziness; meditative concentration and distraction; wisdom and evil wisdom; they do not condition upon the Foundations of Mindfulness, the Right Efforts, the Bases of Spiritual Power, the Faculties, the Powers, the Factors of Enlightenment, and the Noble Path; they do not condition upon inversions and their removal…; they do not condition upon meditative absorptions, liberations, concentrations, and attainments; they do not condition upon loving-kindness, compassion, joy, and equanimity; they do not condition upon suffering, its origin, cessation, and the path; they do not condition upon the knowledge of exhaustion, the knowledge of non-arising, and the knowledge of non-creation; they do not condition upon unobstructed knowledge; they do not condition upon the levels of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas; they do not condition upon supernatural powers and knowledge; they do not condition upon liberation; they do not condition upon the knowledge and vision of liberation; they do not condition upon Nirvāṇa; they do not condition upon knowledge and vision of the past, future, and present; they do not condition upon the Buddha’s wisdom, powers, fearlessnesses, and so forth; they do not condition upon pure Buddha realms; they do not condition upon pure marks and characteristics; they do not condition upon the perfection of Śrāvakas; they do not condition upon the perfection of Pratyekabuddhas; they do not condition upon the perfection of Bodhisattvas.
Why is this so? O Good Valiant One, because all phenomena are not objects to be conditioned upon, and because all phenomena are not things that can condition; it is not that all phenomena have objects to be grasped by which one can say that there are objects to be conditioned upon.
O Good Valiant One, if there is an object to be conditioned upon, then there is activity of calculation and attachment; if there is attachment, then there will be sorrow, lamentation, suffering, grief, and distress.
O Good Valiant One, if there is an object to be conditioned upon, then there is bondage and no path of liberation. Therefore, all suffering and distress increase. O Good Valiant One, if there is an object to be conditioned upon, then there is dependence, movement, and conceptual proliferation; if there is an object to be conditioned upon, then there are conflicts and disputes; if there is an object to be conditioned upon, then there is ignorance and darkness; if there is an object to be conditioned upon, then there is fear; if there is an object to be conditioned upon, then one becomes trapped and bound by māra; if there is an object to be conditioned upon, then there is suffering that oppresses and the seeking of happiness.
O Good Valiant One, Bodhisattvas who observe such dangers do not condition upon any phenomena. Because there are no objects to be conditioned upon among all phenomena, there is no grasping; because there is no grasping, there is no holding on and no abiding in all phenomena. Although Bodhisattvas have no objects to be conditioned upon in this way, they are free and sovereign within a certain realm. Although they are free and sovereign within that realm, they have no dependence and do not abide.
O Good Valiant One, if the Bodhisattvas are able to practice in this way, they are not dependent upon all phenomena; they are not attached and are not involved in disputes. Regarding all phenomena, they abide without being stained.
O Good Valiant One, if, regarding the phenomena that are objects within the realms of experience, those Bodhisattvas have attained freedom from bondage, then they have cultivated Prajñāpāramitā.
O Good Valiant One, those Bodhisattvas who practice in this way and abide in this way will quickly perfect the cultivation of Prajñāpāramitā. Therefore, all evil beings are unable to obstruct them; even the retinue of the armies of māras cannot control them. If they wish to find faults in these practitioners, they cannot do so; they have no way to disturb them. Yet these practitioners can subdue māras and the armies of māras, clearly understand all the activities of māras, do not follow the deeds of māras, burn and shake the palaces of māras, and can also subdue all non-Buddhist paths while not being subdued by them; they can also break all other doctrines while not being broken by other doctrines.
Furthermore, O Good Valiant One, a Bodhisattva who can practice in this way has no discrimination and no different discrimination regarding form; regarding feeling, perception, formations, and consciousness, there is no discrimination and no different discrimination.
Regarding the eye, there is no discrimination and no different discrimination; regarding the ear, nose, tongue, body, and mind, there is no discrimination and no different discrimination.
Regarding form, there is no discrimination and no different discrimination; regarding sound, smell, taste, touch, and phenomena, there is no discrimination and no different discrimination.
Regarding eye-consciousness, there is no discrimination and no different discrimination; regarding ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness, there is no discrimination and no different discrimination.
Therefore, Bodhisattvas have no discrimination and no different discrimination regarding name-and-form; regarding defilement and purity, there is no discrimination and no different discrimination.
Regarding dependent origination, there is no discrimination and no different discrimination.
Regarding inversions, views, hindrances, and craving activities, there is no discrimination and no different discrimination.
Regarding annihilation and permanence, there is no discrimination and no different discrimination. Regarding the Desire Realm, the Form Realm, and the Formless Realm, there is no discrimination and no different discrimination.
Regarding the realm of sentient beings and the realm of phenomena, there is no discrimination and no different discrimination.
Regarding greed, hatred, and delusion, there is no discrimination and no different discrimination.
Regarding reality and falsehood, there is no discrimination and no different discrimination. Regarding the earth, water, fire, wind, space, and consciousness elements, there is no discrimination and no different discrimination.
Regarding bondage and freedom from bondage, there is no discrimination and no different discrimination. Regarding sentient beings, living beings, beings who are born, beings who are nourished, creators, selves, mind-created bodies, youths, doers, receivers, knowers, and perceivers, there is no discrimination and no different discrimination.
Regarding generosity and stinginess; maintaining precepts and breaking precepts; patience and anger; diligence and laziness; meditative concentration and distraction; wisdom and evil wisdom, there is no discrimination and no different discrimination.
Regarding the Foundations of Mindfulness, the Foundations of Mindfulness, Right Efforts, Spiritual Powers, Faculties, Powers, Factors of Enlightenment, and the Noble Path, there is no discrimination, no different discrimination.
Regarding the inversions, their abandonment, and so forth, there is no discrimination, no different discrimination. Regarding the Meditations, Liberations, Equal Concentrations, and Attainments, there is no discrimination, no different discrimination.
Regarding Suffering, Origination, Cessation, and the Path, there is no discrimination, no different discrimination.
Regarding Loving-kindness, Compassion, Joy, and Equanimity, there is no discrimination, no different discrimination.
Regarding the Knowledge of Exhaustion, the Knowledge of Non-arising, and the Knowledge of Non-fabrication, there is no discrimination, no different discrimination.
Regarding the levels of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas, there is no discrimination, no different discrimination.
Regarding the dharmas of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas, there is no discrimination, no different discrimination.
Regarding supernatural powers, knowledge, and vision, there is no discrimination, no different discrimination.
Regarding knowledge and vision of the past, future, and present, there is no discrimination, no different discrimination.
Regarding knowledge and vision and non-attachment, there is no discrimination, no different discrimination.
Regarding illumination and liberation, there is no discrimination, no different discrimination.
Regarding liberation and liberation-knowledge-and-vision, there is no discrimination, no different discrimination.
Regarding the Buddha’s wisdom, powers, fearlessnesses, and so forth, there is no discrimination, no different discrimination.
Regarding pure marks and characteristics, there is no discrimination, no different discrimination.
Regarding pure Buddha-fields, there is no discrimination, no different discrimination.
Regarding the perfection of Śrāvakas, there is no discrimination, no different discrimination.
Regarding the perfection of Pratyekabuddhas, there is no discrimination, no different discrimination.
Regarding the perfection of Bodhisattvas, there is no discrimination, no different discrimination.
O Valiant Good Man, if there is discrimination, then there will be different discrimination; if there is any case where there is no discrimination, then in that case there is no different discrimination. Foolish ordinary beings are all created through discrimination, and their thoughts also all arise from different discrimination; therefore, Bodhisattvas have no discrimination and no different discrimination.
O Valiant Good Man, to speak of discrimination is to speak of the first shore; to speak of different discrimination is to speak of the second shore. In any case where there is neither discrimination nor different discrimination, that case has already departed from the two shores, and there is also no middle.
O Valiant Good Man, if one speaks of a middle, that too is discrimination, and discriminating the middle is also called having a shore; in any case where there is discrimination, in that case there will also be different discrimination. Because of this factor, the meaning of discrimination and different discrimination cannot be cut off.
If in any case there is no discrimination, then in that case there will be no different discrimination. Through this matter, there is the meaning of cutting off discrimination and different discrimination.
O Valiant Good Man, the cutting off of discrimination means that within it there is absolutely nothing to cut off. Why? O Valiant Good Man, because through the power of discrimination and different discrimination, they are merely false and unreal, and thus inversions arise; but because they are quiescent, inversions also do not exist; because inversions do not exist, there is completely no place for cutting off.
O Valiant Good Man, because there is no cutting off, one should know that the concept of cutting off suffering has been revealed. This means that within it there is not even the slightest bit of suffering to cut off, and therefore it is called the cutting off of suffering.
If the self-nature of suffering possessed even the slightest bit of truth, then it could be cut off; but the self-nature of suffering has not even the slightest bit of truth, so there is no place for cutting off.
If one merely sees suffering, it cannot be called the cutting off of suffering; rather, one must completely understand that suffering has not even the slightest portion of a self-nature that can be grasped, and only then is it called the cutting off of suffering.
If, regarding all sufferings, there is completely no longer any discrimination and different discrimination, this is called the quiescence of suffering, meaning that suffering no longer has conditions for arising.
O Valiant Good Man, if Bodhisattvas see things in this way, then regarding all dharmas they no longer have discrimination and different discrimination. O Valiant Good Man, this is called Bodhisattvas completely knowing the nature of discrimination and different discrimination while practicing Prajñāpāramitā.
O Valiant Good Man, those Bodhisattvas who practice in this way and remain steadfast in this way while cultivating Prajñāpāramitā will quickly attain perfection. All evil māras are unable to obstruct them. Whatever the armies of māras do, these Bodhisattvas clearly know; whatever they do, they do not follow the māras. Instead, they gain mastery and cause the evil māras to naturally retreat, defeating them and gradually reducing their power. Their bodies and minds remain peaceful and without fear, so the armies of evil māras cannot disturb them. Thus, they end all causes leading to rebirth in evil realms, cut off and block the wrong paths in the world, depart from all obscuring darkness, and cross beyond the powerful torrents. Regarding all dharmas, they obtain pure eyes, bring great light to sentient beings, continue and flourish the lineage of the Buddha so that it is never cut off, realize the true path and the principle of equality of nature, compassionately regard sentient beings and possess the pure Dharma eye, possess complete diligence, depart from laziness, attain patient and peaceful minds, and abandon anger; enter superior meditative absorption without dependence; obtain wisdom, accomplish penetrating wisdom, eliminate evil deeds, depart from the hindrances, escape the traps of evil māras, sever the net of craving, abide in right mindfulness without forgetfulness, obtain pure morality and reach the shore of pure morality, abide in virtues, depart from faults, gain the strength of concentration and wisdom and cannot be shaken, cannot be broken by all other schools of doctrine, permanently possess pure dharmas without allowing them to be lost, teach the Dharma without fear, enter among great assemblies with a mind free from timidity, give the wondrous Dharma without concealment or reluctance, purify the paths through the principle of equality, make vows to depart from wrong paths, cultivate what should be cultivated, deeply imbue what should be imbued with pure dharmas, purify what should be purified with pure wisdom, possess vast and profound generosity like the great ocean, clear and unmoving, difficult to measure, an ocean of Dharma without boundaries beyond calculation.
O Valiant Good Man, if Bodhisattvas practice in this way, they accomplish such conduct and countless other merits. These merits are difficult to measure; apart from the World-Honored Buddha, no one can know their limit.
Furthermore, O Valiant Good Man, a Bodhisattva who cultivates Prajñāpāramitā in this way will not experience decline in physical beauty, wealth and status, retinue, lineage, family, or kingdom; will not be born in border regions, will not encounter difficult circumstances, will not live together with evil sentient beings, and will not associate closely with impure occupations. Their own mind will not regress, their wisdom will not diminish. Hearing and receiving Dharma teachings from others, they all enter the Dharma-nature of equality, continuing the seed of the Buddha’s knowledge of all-knowing wisdom so that it flourishes forever without being cut off.
Regarding the Dharma of the Buddhas, they obtain light and draw close to the knowledge of all-knowing wisdom. If evil māras wish to come to disturb such a person, then the māras and their retinues will all become ashes; their eloquence will be shattered and their nets will completely disappear. Even if countless koṭis of māras and countless koṭis of their retinues come to disturb them, this person’s mind will not be shaken. At that time, the evil māras and their armies will all be terrified and retreat, thinking:
“This Bodhisattva has surpassed my realm. This person will not practice anything within our realm, nor will they abide there or become attached to it. Instead, they will cause other sentient beings to leave our realm and quickly attain liberation.”
After the evil māras think this way, they become sorrowful and distressed, saying to one another:
“The Bodhisattva has harmed our groups and retinues, causing us to lose our power.”
After saying this, the evil māras become sorrowful, miserable, and regretful.
Furthermore, O Valiant Good Man, if Bodhisattvas cultivate the profound Prajñāpāramitā, practice the profound Prajñāpāramitā, and unite with the profound Prajñāpāramitā, then at that time the palaces of the māras lose their radiant power, and everywhere gradually manifests signs of smoke and fire. The evil māras become frightened, sorrowful, and fearful, as if a knife has pierced their hearts, as if they have been struck by a poisonous arrow. They all lament:
“This Bodhisattva is causing sentient beings no longer to accept our temptations.
This Bodhisattva will cause sentient beings to leave our realm.
This Bodhisattva will cause sentient beings to escape our realm.
This Bodhisattva will cause sentient beings not to live in our realm.
This Bodhisattva will cause sentient beings to destroy our realm.
This Bodhisattva will cause sentient beings to destroy our nets.
This Bodhisattva will forever save sentient beings from impure desires.
This Bodhisattva will cause sentient beings to escape the nets of wrong views.
This Bodhisattva will cause sentient beings to leave the wrong paths of the hindrances.
This Bodhisattva establishes sentient beings and causes them to live in the right path.
This Bodhisattva leads sentient beings forever out of the dense forests of wrong views.”
O Valiant Good Man, the evil māras, seeing that this Bodhisattva possesses such superior Dharma and benefits, become sorrowful and distressed like one struck in the heart by an arrow, like a person who has lost a great treasure and experiences extreme grief and anguish. Because that evil māra’s body and mind are regretful as if struck by a poisonous arrow, it suffers sorrow and distress and is terrified day and night, unable to sit still.
Furthermore, O Valiant Good Man, if a Bodhisattva practices the profound Prajñāpāramitā, cultivates the profound Prajñāpāramitā, and unites with the profound Prajñāpāramitā, then at that time the evil māras gather together in one place, thinking and seeking ways to destroy the Bodhisattva. They say to one another:
“What schemes should we make? What actions should we take to destroy the right practice that this Bodhisattva has cultivated?”
At that time, the evil māras become doubtful and confused, suffering sorrow and distress as if struck by poisonous arrows. They encourage one another to go to the Bodhisattva’s place to watch for weaknesses, hoping to make the Bodhisattva fearful and cause them to change their practice. But through the majestic spiritual power of this Bodhisattva who cultivates Prajñāpāramitā, the powers of the evil māras are completely lost. They cannot even touch a single hair of the Bodhisattva, let alone change the Bodhisattva’s body or mind. Knowing that the Bodhisattva is no longer subject to fear, the evil māras become terrified and their hair stands on end. The evil māras again seek every way to delude them, but because their minds and spirits are weakened by fear, all their plans fail. At that time, the king of the māras thinks:
“If I cannot destroy this Bodhisattva, how could my retinue or anyone else possibly destroy this person?”
After thinking this, the māra king becomes greatly afraid, exhausted of strength and without any plan, and returns to his own palace to live in sorrow and suffering.
A Bodhisattva who cultivates Prajñāpāramitā possesses such great majestic power. Even the retinue of evil māras cannot cause this person’s mind to become deluded even for the time it takes to snap one’s fingers, much less obstruct any other activities.
A Bodhisattva who cultivates Prajñāpāramitā in this way, accomplishing such meritorious wisdom and such great majestic power—even if all sentient beings in the three-thousand-great-thousand world were transformed into māras, and each evil māra brought along such evil māras in order to disturb the Bodhisattva, and even if they used all their supernatural powers, they still could not obstruct that Bodhisattva’s practice of Prajñāpāramitā. Why? O Valiant Good Man, because at that time the Bodhisattva has accomplished the sword-and-knife power of profound wisdom, and has also accomplished inconceivable, immeasurable, incomparable wisdom power, and therefore cannot be conquered by fierce evil māras.
O Valiant Good Man, the great knife is called the knife of wisdom; the great sword is called the sword of wisdom. The great knife is the knife of wisdom, and therefore Prajñāpāramitā is not a realm within which evil māras can operate.
Furthermore, O Valiant Good One, the non-Buddhist practitioners who cultivate immortality and have attained the four meditative absorptions and the four formless concentrations have already transcended the realm of Māra of the Desire Realm and are reborn among the four formless realms of the Brahmā gods. Yet even the worldly sublime wisdom that the Bodhisattvas have accomplished is not within the sphere of activity of those beings, so how could Māra possibly operate within the sphere of the true Prajñāpāramitā? Even the sublime wisdom of those immortal practitioners and non-Buddhists who have attained form concentration and formless concentration is not a realm in which Māra can operate, much less the Prajñāpāramitā.
O Valiant Good One, whenever a Bodhisattva accomplishes Prajñāpāramitā, at that time the Bodhisattva is called one who has accomplished great spiritual power. Whoever accomplishes the power of Prajñā is called one who has accomplished the sharp sword of wisdom. If someone accomplishes the sword of Prajñā, that person is called one who has accomplished the sharp sword of wisdom. Therefore, the armies of Māra can never defeat such a person; on the contrary, that person can defeat all the armies of Māra.
Furthermore, O Valiant Good One, if the Bodhisattvas accomplish the sharp sword of Prajñāpāramitā and possess great spiritual power, then they do not depend on anything at all and are not bound by anything they do. Why is that? O Valiant Good One, if there is dependence, there is transformation; if there is transformation, there is movement; if there is movement, there is conceptual elaboration.
O Valiant Good One, if sentient beings are dependent, transformed, moved, and involved in conceptual elaboration, then those sentient beings act according to the power of Māra and have not yet escaped Māra’s realm.
O Valiant Good One, even sentient beings who are born in the Heaven of Neither Perception nor Non-Perception, the highest of the formless realms, if they have a place of dependence, are dependent upon that dependence, or rely upon a place of reliance, will certainly fall back again into the realm of Māra. They have not escaped Māra’s snare, therefore they are bound by Māra and follow Māra’s wishes. This is like Maṅgala Hāsita’s son, Ārāḍa Kālāma’s son, and all other immortals, humans, and non-Buddhist practitioners who rely upon the formless realm and are attached to that reliance and the place of reliance.
O Valiant Good One, if the Bodhisattvas practice the profound Prajñāpāramitā, cultivate the profound Prajñāpāramitā, and draw near to the profound Prajñāpāramitā, then those Bodhisattvas are not dependent on anything and are not bound by anything they do.
O Valiant Good One, when the courageous Bodhisattvas diligently practice Prajñāpāramitā and abide in accordance with it, then those Bodhisattvas are not dependent on form, nor are they dependent on feeling, perception, formations, or consciousness. They are not dependent on the eye; they are not dependent on the ear, nose, tongue, body, or mind. They are not dependent on form, nor are they dependent on sound, smell, taste, touch, or phenomena; they are not dependent on eye consciousness, nor are they dependent on ear, nose, tongue, body, or mind consciousness. They are not dependent on name and form; they are not dependent on distortions, views, the hindrances, or the activities of craving. They are not dependent on dependent origination; they are not dependent on the Desire Realm, Form Realm, or Formless Realm. They are not dependent on self, sentient being, living being, person who is born, person who nourishes, creator, mind-born body, youth, doer, receiver, knower, seer, or other concepts.
They are not dependent on the earth element, water element, fire element, wind element, space element, or consciousness element. They are not dependent on the realm of sentient beings or the realm of phenomena. They are not dependent on the First Dhyāna up to the Neither Perception nor Non-Perception Sphere. They are not dependent on attachment to existence; they are not dependent on attachment to non-existence. They are not dependent on the views of annihilation or permanence. They are not dependent on existence-nature. They are not dependent on emptiness-nature.
They are not dependent on generosity or stinginess; on keeping precepts or violating precepts; on patience or anger; on diligence or laziness; on meditation or distraction; on wisdom or wrong wisdom. They are not dependent on the foundations of mindfulness, the foundations of mindfulness, the right abandonments, the bases of supernatural powers, the faculties, the powers, the factors of awakening, or the noble path. They are not dependent on cessation, distortions, and so forth; they are not dependent on meditative absorptions, liberations, concentrations, or attainments. They are not dependent on suffering, origin, cessation, or the path.
They are not dependent on the wisdom of exhaustion, the wisdom of non-arising, or the wisdom of non-creation. They are not dependent on the wisdom of seeing without attachment. They are not dependent on knowledge and liberation. They are not dependent on the stages of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, or Buddhas. They are not dependent on the teachings of ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, or Buddhas. They are not dependent on Nirvāṇa.
They are not dependent on the knowledge and vision of the past, future, or present. They are not dependent on the equality of the three times. They are not dependent on the Buddha’s wisdom, powers, or fearlessnesses. They are not dependent on omniscient wisdom. They are not dependent on the perfection of the marks and characteristics. They are not dependent on the perfection of Buddha-fields. They are not dependent on the perfection of the Śrāvaka assembly. They are not dependent on the perfection of the Bodhisattva assembly. They are not dependent on all phenomena. They are not dependent on transformation. They are not dependent on movement. They are not dependent on conceptual elaboration.
Because they do not rely upon anything, they eliminate everything, yet they do not cling and are not dependent even upon the path. Regarding non-reliance itself, they do not cling; they do not attain that this is reliance, nor do they attain being within this reliance, nor do they attain belonging to this reliance, nor do they attain entering into this reliance.
Regarding reliance, they do not cling. If, regarding such forms of reliance, Bodhisattvas neither rely, attain, cling, grasp, speak of, rejoice in, become attached to, nor become defiled by all forms of reliance, and if they are not obstructed or hindered by them, then they will realize the pure Dharma of reliance.
O Valiant Good One, these Bodhisattvas rely upon all phenomena and rely upon the subtle, pure wisdom and vision in order to cultivate Prajñāpāramitā. Through this, Māra cannot harm them, and the armies of Māra cannot defeat them. On the contrary, these Bodhisattvas can defeat all the armies of Māra.
Furthermore, O Valiant Good One, if Bodhisattvas have not yet generated the aspiration to attain supreme enlightenment, then first they should accumulate immeasurable and countless accumulations of roots of virtue, make offerings to many Buddhas, serve many spiritual friends, ask many Buddhas about essential teachings, delight in practicing generosity toward sentient beings, respect and uphold pure precepts, practice patience and gentleness with all people, courageously and diligently abandon laziness, respectfully cultivate pure meditative absorption, and reverently learn pure wisdom. These are Bodhisattvas who have generated the aspiration to attain supreme enlightenment.
Furthermore, they should diligently and energetically study Prajñāpāramitā, using the power of wisdom to defeat the hosts of Māra, and always think: “Do not allow Māra to search for our weaknesses and carry out harmful acts of disturbance.”
Through this power, Māra cannot harm or obstruct the Bodhisattvas’ practice and study. Māra also can no longer give rise to the thought: “We must search for the weaknesses of those Bodhisattvas and disturb them in order to obstruct their practice.”
Even if Māra were to give rise to such a thought, they would immediately know that doing so would certainly bring great suffering upon themselves. Therefore, they would become afraid: “At this time, we should not allow our bodies to be destroyed and our lives to be lost. We should immediately abandon this disturbing intention.” Then the evil thoughts of Māra would disappear.
O Valiant Good One, because of this, Māra does not obstruct the Bodhisattvas’ study of the profound Prajñāpāramitā.
Furthermore, O Valiant Good One, if Bodhisattvas hear the teaching of Prajñāpāramitā and give rise to a completely pure aspiration, a superior inclination, profound respect from the depths of their minds, praise of its virtues, and regard it as the Great Teacher; and if they hear teachings corresponding to the six pāramitās and do not give rise to hesitation or doubt, then through hearing profound Dharma their minds will not become confused. They will not hesitate or doubt, and they will certainly not create causes that lead to deficient Dharma. Nor will they generate aspirations that lead to deficient results. Instead, they will encourage and guide immeasurable and boundless sentient beings to believe in, accept, and cultivate the profound Prajñāpāramitā, praising and encouraging immeasurable and boundless sentient beings so that they believe in, accept, and practice the Prajñāpāramitā.
Those Bodhisattvas, with their initial pure aspirations, have all aspirations free from defilement; therefore, the armies of Māra are unable to obstruct them and cannot find any opportunity to attack them. Because they clearly know all the activities of Māra’s armies, all the armies of Māra are unable to violate them. Therefore, they do not become dependent on the power of evil Māra and cultivate practice freely.
O Valiant Good One, due to this cause and condition, those Bodhisattvas are no longer disturbed by the retinue of evil Māra.
Furthermore, O Valiant Good One, if Bodhisattvas cultivate the perfection of wisdom (Prajñāpāramitā), they do not practice form as a mark of union, nor do they practice form as a mark of separation. They do not practice feeling, perception, formations, and consciousness as marks of union, nor do they practice feeling, perception, formations, and consciousness as marks of separation.
They do not practice the eye as a mark of union, nor do they practice the eye as a mark of separation. They do not practice the ear, nose, tongue, body, and mind as marks of union, nor do they practice the ear, nose, tongue, body, and mind as marks of separation.
They do not practice form as a mark of union, nor do they practice form as a mark of separation. They do not practice sound, smell, taste, touch, and phenomena as marks of union, nor do they practice sound, smell, taste, touch, and phenomena as marks of separation.
They do not practice eye-consciousness as a mark of union, nor do they practice eye-consciousness as a mark of separation. They do not practice ear-, nose-, tongue-, body-, and mind-consciousness as marks of union, nor do they practice ear-, nose-, tongue-, body-, and mind-consciousness as marks of separation.
They do not practice the mark of form as being either a mark of union or separation; they do not practice the marks of feeling, perception, formations, and consciousness as being either marks of union or separation.
They do not practice the mark of the eye as being either a mark of union or separation; they do not practice the marks of the ear, nose, tongue, body, and mind as being either marks of union or separation.
They do not practice the mark of form as being either a mark of union or separation; they do not practice the marks of sound, smell, taste, touch, and phenomena as being either marks of union or separation.
They do not practice the mark of eye-consciousness as being either a mark of union or separation; they do not practice the marks of ear-, nose-, tongue-, body-, and mind-consciousness as being either marks of union or separation.
They do not practice form as having the mark of purity or impurity; they do not practice feeling, perception, formations, and consciousness as having the mark of purity or impurity.
They do not practice the eye as having the mark of purity or impurity; they do not practice the ear, nose, tongue, body, and mind as being pure or impure.
They do not practice form as having the mark of purity or impurity; they do not practice sound, smell, taste, touch, and phenomena as having the mark of purity or impurity.
They do not practice eye-consciousness as having the mark of purity or impurity; they do not practice ear-, nose-, tongue-, body-, and mind-consciousness as having the mark of purity or impurity.
They do not practice the condition related to form as having the mark of purity or impurity; they do not practice the conditions related to feeling, perception, formations, and consciousness as having the mark of purity or impurity.
They do not practice the condition related to the eye as having the mark of purity or impurity; they do not practice the conditions related to the ear, nose, tongue, body, and mind as having the mark of purity or impurity.
They do not practice the condition related to form as having the mark of purity or impurity; they do not practice the conditions related to sound, smell, taste, touch, and phenomena as having the mark of purity or impurity.
They do not practice the condition related to eye-consciousness as having the mark of purity or impurity; they do not practice the conditions related to ear-, nose-, tongue-, body-, and mind-consciousness as having the mark of purity or impurity.
They do not practice the arising of form as having the mark of purity or impurity, union or separation; they do not practice the arising of feeling, perception, formations, and consciousness as having the mark of purity or impurity, union or separation.
They do not practice the arising of the eye as having the mark of purity or impurity, union or separation; they do not practice the arising of the ear, nose, tongue, body, and mind as having the mark of purity or impurity, union or separation.
They do not practice the arising of form as having the mark of purity or impurity, union or separation; they do not practice the arising of sound, smell, taste, touch, and phenomena as having the mark of purity or impurity, union or separation.
They do not practice the arising of eye-consciousness as having the mark of purity or impurity, union or separation; they do not practice the arising of ear-, nose-, tongue-, body-, and mind-consciousness as having the mark of purity or impurity, union or separation.
They do not practice the condition related to the self-nature of form as having the mark of purity or impurity, union or separation; they do not practice the condition related to the self-nature of feeling, perception, formations, and consciousness as having the mark of purity or impurity, union or separation.
They do not practice the condition related to the self-nature of the eye as having the mark of purity or impurity, union or separation; they do not practice the condition related to the self-nature of the ear, nose, tongue, body, and mind as having the mark of purity or impurity, union or separation.
They do not practice the condition related to the self-nature of form as having the mark of purity or impurity, union or separation; they do not practice the condition related to the self-nature of sound, smell, taste, touch, and phenomena as having the mark of purity or impurity, union or separation.
They do not practice the condition related to the self-nature of eye-consciousness as having the mark of purity or impurity, union or separation; they do not practice the condition related to the self-nature of ear-, nose-, tongue-, body-, and mind-consciousness as having the mark of purity or impurity, union or separation.
They do not practice the intrinsic nature of form as having the mark of purity or impurity, union or separation; they do not practice the intrinsic nature of feeling, perception, formations, and consciousness as having the mark of purity or impurity, union or separation.
They do not practice the intrinsic nature of the eye as having the mark of purity or impurity, union or separation; they do not practice the intrinsic nature of the ear, nose, tongue, body, and mind as having the mark of purity or impurity, union or separation.
They do not practice the intrinsic nature of form as having the mark of purity or impurity, union or separation; they do not practice the intrinsic nature of sound, smell, taste, touch, and phenomena as having the mark of purity or impurity, union or separation.
They do not practice the intrinsic nature of eye-consciousness as having the mark of purity or impurity, union or separation; they do not practice the intrinsic nature of ear-, nose-, tongue-, body-, and mind-consciousness as having the mark of purity or impurity, union or separation.
They do not practice the condition related to the intrinsic nature of form as having the mark of purity or impurity, union or separation; they do not practice the condition related to the intrinsic nature of feeling, perception, formations, and consciousness as having the mark of purity or impurity, union or separation.
They do not practice the condition related to the intrinsic nature of the eye as having the mark of purity or impurity, union or separation; they do not practice the condition related to the intrinsic nature of the ear, nose, tongue, body, and mind as having the mark of purity or impurity, union or separation.
They do not practice the condition related to the intrinsic nature of form as having the mark of purity or impurity, union or separation; they do not practice the condition related to the intrinsic nature of sound, smell, taste, touch, and phenomena as having the mark of purity or impurity, union or separation.
They do not practice the condition related to the intrinsic nature of the eye as having the mark of purity or impurity, union or separation; they do not practice the condition related to the intrinsic nature of the ear, nose, tongue, body, and mind as having the mark of purity or impurity, union or separation.
They do not practice the forms of the past, future, and present as having the mark of purity or impurity, union or separation; they do not practice the feelings, perceptions, formations, and consciousnesses of the past, future, and present as having the mark of purity or impurity, union or separation.
They do not practice the eyes of the past, future, and present as having the mark of purity or impurity, union or separation; they do not practice the ears, noses, tongues, bodies, and minds of the past, future, and present as having the mark of purity or impurity, union or separation.
They do not practice the forms of the past, future, and present as having the mark of purity or impurity, union or separation; they do not practice the sounds, smells, tastes, touches, and phenomena of the past, future, and present as having the mark of purity or impurity, union or separation.
They do not practice the eye-consciousnesses of the past, future, and present as having the mark of purity or impurity, union or separation; they do not practice the ear-, nose-, tongue-, body-, and mind-consciousnesses of the past, future, and present as having the mark of purity or impurity, union or separation.
They do not practice the conditions related to the forms of the past, future, and present as having the mark of purity or impurity, union or separation; they do not practice the conditions related to the feelings, perceptions, formations, and consciousnesses of the past, future, and present as having the mark of purity or impurity, union or separation.
They do not practice the conditions related to the eyes of the past, future, and present as having the mark of purity or impurity, union or separation; they do not practice the conditions related to the ears, noses, tongues, bodies, and minds of the past, future, and present as having the mark of purity or impurity, union or separation.
They do not practice the conditions related to the forms of the past, future, and present as having the mark of purity or impurity, union or separation; they do not practice the conditions related to the sounds, smells, tastes, touches, and phenomena of the past, future, and present as having the mark of purity or impurity, union or separation.
They do not practice the conditions related to eye-consciousness of the past, future, and present as having the mark of purity or impurity, union or separation; they do not practice the conditions related to ear-, nose-, tongue-, body-, and mind-consciousnesses of the past, future, and present as having the mark of purity or impurity, union or separation.
O Valiant Dũng Mãnh, if the Bodhisattvas practice in this way, then regarding form, there is neither union nor separation, and there is neither union nor separation with feeling, perception, formations, and consciousness. There is neither union nor separation with the eye, nor with the ear, nose, tongue, body, and mind. There is neither union nor separation with forms, nor with sounds, smells, tastes, tangibles, and dharmas. There is neither union nor separation with eye-consciousness, nor with ear, nose, tongue, body, and mind consciousness. There is neither union nor separation with name-and-form, nor with distortions, views and attachments, evil coverings, and various craving activities. There is neither union nor separation with the Desire Realm and the Form Realm. The Formless Realm is neither united nor separated; there is neither union nor separation with greed, hatred, and delusion. There is neither union nor separation with sentient beings, living beings, beings who are born, beings who are nurtured, the self, the mind-born body, youth, the doer, the receiver, the knower, the seer, and those with perception or without perception. There is neither union nor separation with annihilationist views and eternalist views. There is neither union nor separation with realms and sense bases; neither union nor separation with the realm of sentient beings and the dharma realm; neither union nor separation with the elements of earth, water, fire, wind, space, and consciousness. There is neither union nor separation with dependent origination; neither union nor separation with the five desires; neither union nor separation with defilement or purity. There is neither union nor separation with generosity and stinginess; keeping precepts and violating precepts; patience and anger; diligence and laziness; meditative concentration and distraction; wisdom and evil wisdom. There is neither union nor separation with the foundations of mindfulness, the right abandonments, the bases of supernatural power, the faculties, the powers, the factors of awakening, and the noble path. There is neither union nor separation with cessation, distortions, and so forth; neither union nor separation with meditative absorptions, liberations, equal concentrations, and attainments. There is neither union nor separation with suffering, its origin, cessation, and the path. There is neither union nor separation with calming meditation and insight meditation. There is neither union nor separation with clear knowledge and liberation. There is neither union nor separation with the knowledge and vision of liberation. There is neither union nor separation with the immeasurables and supernatural powers. There is neither union nor separation with the stages of ordinary beings, Hearers, Solitary Buddhas, Bodhisattvas, and Buddhas. There is neither union nor separation with the dharmas of ordinary beings, Hearers, Solitary Buddhas, Bodhisattvas, and Buddhas. There is neither union nor separation with the knowledge of exhaustion, the knowledge of non-arising, the knowledge of non-creation, and the knowledge of non-attachment. There is neither union nor separation with birth and death and Nirvana. There is neither union nor separation with the Buddha’s wisdom, powers, and fearlessnesses. There is neither union nor separation with the perfect marks and characteristics. There is neither union nor separation with the adornment of Buddha realms. There is neither union nor separation with the perfection of Hearers. There is neither union nor separation with the perfection of Solitary Buddhas. There is neither union nor separation with the perfection of Bodhisattvas. Why? O Valiant Dũng Mãnh, because all dharmas are neither united nor separated.
O Valiant Dũng Mãnh, all dharmas at the present moment do not have even a single dharma that is united or separated. O Valiant Dũng Mãnh, “union” means permanence, while “separation” means cessation. O Valiant Dũng Mãnh, the nature of dharmas does not come to have union or separation through being understood clearly. O Valiant Dũng Mãnh, the nature of all dharmas does not exist because of union or separation. O Valiant Dũng Mãnh, if the nature of dharmas existed because of union and separation, then those dharmas should be graspable as having a doer, one who causes another to do, one who initiates, one who causes another to initiate, one who receives, one who causes another to receive, one who knows, one who causes another to know, one who sees, one who causes another to see, one who unites, one who causes another to unite, one who separates, and one who causes another to separate. If this were so, then the Tathāgata would also be able to designate these dharmas: “This is the doer, this is the one who causes another to do,” and so forth, up to “the one who separates and the one who causes another to separate.” O Valiant Dũng Mãnh, however, the nature of all dharmas does not exist because of union or separation. Because dharmas have no doer, no one who causes another to do, and so forth up to no one who separates and no one who causes another to separate, and because there is not even the slightest thing that can be grasped or not grasped, therefore the Buddha does not establish such dharmas.
O Valiant Dũng Mãnh, all dharmas arise through distortions, but the distortions themselves do not have union or separation. Why? O Valiant Dũng Mãnh, because distortions have not even the slightest thing that can be grasped, and their true nature of arising also cannot be grasped. Why? O Valiant Dũng Mãnh, because distortions are not real; they are merely false and deceptive, not truly existent. Therefore, within them there is not even the slightest dharma that is truly real to be called a distortion.
O Valiant Dũng Mãnh, because of being deluded by distortions, sentient beings falsely designate sentient beings in order to manifest the false discriminations of sentient beings, causing sentient beings to mistakenly give rise to attachment, transformation, and conceptual proliferation.
O Valiant Dũng Mãnh, it is like a fist that does not deceive a child, because the child does not know and takes it to be a real object. Foolish ordinary beings are likewise; deluded by false distortions, they mistakenly see the true nature of dharmas—which has neither union nor separation—as having union and separation, and thus regard it as truly existent. Because of foolish distortions, they generate the thought that what does not truly exist is truly existent, and therefore liberation is difficult. Thus, because they mistakenly perceive union and separation, all foolish ordinary beings are bound by distortions and think: “What is united should be obtained, what is united should be dwelt in, what is united should be seen, what is united should be grasped, because there is union there should be attachment to existence,” and they become bound in the cycle of birth and death. Separation means eliminating union and attaining distance from it.
O Valiant Dũng Mãnh, if there is any case where there is union, then in that case there is separation. If within union there is no attainment, no dependence, and no arising of attachment, then one does not see separation.
O Valiant Dũng Mãnh, if within separation there is attainment, dependence, and attachment, then there is union, and thus the suffering of birth and death cannot yet be liberated from.
O Valiant Dũng Mãnh, because those Bodhisattvas contemplate this true meaning, regarding the nature of dharmas as neither united nor separated, they do not create anything or train in anything because of any dharma being united or separated.
O Valiant Dũng Mãnh, through completely knowing union and separation, those Bodhisattvas practice the Perfection of Wisdom.
O Valiant Dũng Mãnh, whichever Bodhisattva abides in the Perfection of Wisdom in this way will quickly perfect the wisdom of omniscience.
Furthermore, O Valiant Dũng Mãnh, those Bodhisattvas who practice the Perfection of Wisdom do not practice form as attachment or non-attachment; they do not practice feeling, perception, formations, and consciousness as attachment or non-attachment.
They do not practice the eye as attachment or non-attachment; they do not practice the ear, nose, tongue, body, and mind as attachment or non-attachment.
They do not practice forms as attachment or non-attachment; they do not practice sounds, smells, tastes, tangibles, and dharmas as attachment or non-attachment.
They do not practice eye-consciousness as attachment or non-attachment; they do not practice ear, nose, tongue, body, and mind consciousness as attachment or non-attachment.
They do not practice the purity of form as attachment or non-attachment; they do not practice the purity of feeling, perception, formations, and consciousness as attachment or non-attachment.
They do not practice the purity of the eye as attachment or non-attachment; they do not practice the purity of ear, nose, tongue, body, and mind as attachment or non-attachment.
They do not practice the purity of form as attachment or non-attachment; they do not practice the purity of sounds, smells, tastes, tangibles, and dharmas as attachment or non-attachment.
They do not practice the purity of eye-consciousness as attachment or non-attachment; they do not practice the purity of ear, nose, tongue, body, and mind consciousness as attachment or non-attachment.
They do not practice the objects of form as attachment or non-attachment; they do not practice the objects of feeling, perception, formations, and consciousness as attachment or non-attachment.
They do not practice the objects of the eye as attachment or non-attachment; they do not practice the objects of ear, nose, tongue, body, and mind as attachment or non-attachment.
They do not practice the objects of form as attachment or non-attachment; they do not practice the objects of sounds, smells, tastes, tangibles, and dharmas as attachment or non-attachment.
They do not practice the objects of eye-consciousness as attachment or non-attachment; they do not practice the objects of ear, nose, tongue, body, and mind consciousness as attachment or non-attachment.
They do not practice form as attachment or non-attachment, union or separation; they do not practice feeling, perception, formations, and consciousness as attachment or non-attachment, union or separation.
They do not practice the eye as attachment or non-attachment, union or separation; they do not practice ear, nose, tongue, body, and mind as attachment or non-attachment, union or separation.
They do not practice form as attachment or non-attachment, union or separation; they do not practice sounds, smells, tastes, tangibles, and dharmas as attachment or non-attachment, union or separation.
They do not practice eye-consciousness as attachment or non-attachment, union or separation; they do not practice ear, nose, tongue, body, and mind consciousness as attachment or non-attachment, union or separation.
They do not practice the purified object of form as union or separation; they do not practice the purified objects of feeling, perception, formations, and consciousness as union or separation.
They do not practice the purified object of the eye as union or separation; they do not practice the purified objects of ear, nose, tongue, body, and mind as union or separation.
They do not practice the purified object of form as union or separation; they do not practice the purified objects of sounds, smells, tastes, tangibles, and dharmas as union or separation.
They do not practice the purified object of eye-consciousness as union or separation; they do not practice the purified objects of ear, nose, tongue, body, and mind consciousness as union or separation.
Why? O Valiant Dũng Mãnh, because all these dharmas, if practiced or contemplated, involve movement, attachment, and disturbance. The Bodhisattva understands all of this clearly and therefore does not practice or contemplate within them.
Again, O Valiant One, if the Bodhisattvas cultivate the perfection of wisdom, they do not practice form of the past, future, or present as being attached or unattached; they do not practice feeling, perception, formations, or consciousness of the past, future, or present as being attached or unattached.
They do not practice the eye of the past, future, or present as being attached or unattached; they do not practice the ear, nose, tongue, body, or mind of the past, future, or present as being attached or unattached.
They do not practice form of the past, future, or present as being attached or unattached; they do not practice sound, smell, taste, touch, or phenomena of the past, future, or present as being attached or unattached.
They do not practice eye-consciousness of the past, future, or present as being attached or unattached; they do not practice ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness of the past, future, or present as being attached or unattached.
They do not practice form of the past, future, or present as pure or impure; they do not practice feeling, perception, formations, or consciousness of the past, future, or present as pure or impure.
They do not practice the eye of the past, future, or present as pure or impure; they do not practice the ear, nose, tongue, body, or mind of the past, future, or present as pure or impure.
They do not practice form of the past, future, or present as pure or impure; they do not practice sound, smell, taste, touch, or phenomena of the past, future, or present as pure or impure.
They do not practice eye-consciousness of the past, future, or present as pure or impure; they do not practice ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness of the past, future, or present as pure or impure.
They do not practice form of the past, future, or present as being attached or unattached, having a pure or impure object; they do not practice feeling, perception, formations, or consciousness of the past, future, or present as being attached or unattached, having a pure or impure object.
They do not practice the eye of the past, future, or present as being attached or unattached, having a pure or impure object; they do not practice the ear, nose, tongue, body, or mind of the past, future, or present as being attached or unattached, having a pure or impure object.
They do not practice form of the past, future, or present as being attached or unattached, having a pure or impure object; they do not practice sound, smell, taste, touch, or phenomena of the past, future, or present as being attached or unattached, having a pure or impure object.
They do not practice eye-consciousness of the past, future, or present as being attached or unattached, having a pure or impure object; they do not practice ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness of the past, future, or present as being attached or unattached, having a pure or impure object of cognition. Why is this? O Valiant One, because those Bodhisattvas who cultivate the perfection of wisdom do not see an object to be practiced and do not see a dharma to be practiced.
O Valiant One, because those Bodhisattvas have no object to be practiced, they have the ability to enter into awakening and know clearly the practices that they cultivate while practicing the perfection of wisdom.
O Valiant One, if the Bodhisattvas practice in this way, they will quickly attain the complete perfection of the wisdom of omniscience.