THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 12
Section 7: TEACHING AND TRANSMITTING (2)
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the causal condition as permanent or impermanent; should not contemplate the immediate condition, object condition, or dominant condition as permanent or impermanent; should not contemplate the causal condition as pleasurable or suffering; should not contemplate the immediate condition, object condition, or dominant condition as pleasurable or suffering; should not contemplate the causal condition as self or no-self; should not contemplate the immediate condition, object condition, or dominant condition as self or no-self; should not contemplate the causal condition as pure or impure; should not contemplate the immediate condition, object condition, or dominant condition as pure or impure; should not contemplate the causal condition as empty or not empty; should not contemplate the immediate condition, object condition, or dominant condition as empty or not empty; should not contemplate the causal condition as having signs or signless; should not contemplate the immediate condition, object condition, or dominant condition as having signs or signless; should not contemplate the causal condition as having wishes or wishless; should not contemplate the immediate condition, object condition, or dominant condition as having wishes or wishless; should not contemplate the causal condition as tranquil or not tranquil; should not contemplate the immediate condition, object condition, or dominant condition as tranquil or not tranquil; should not contemplate the causal condition as remote or not remote; should not contemplate the immediate condition, object condition, or dominant condition as remote or not remote; should not contemplate the causal condition as conditioned or unconditioned; should not contemplate the immediate condition, object condition, or dominant condition as conditioned or unconditioned; should not contemplate the causal condition as defiled or undefiled; should not contemplate the immediate condition, object condition, or dominant condition as defiled or undefiled; should not contemplate the causal condition as arising or ceasing; should not contemplate the immediate condition, object condition, or dominant condition as arising or ceasing; should not contemplate the causal condition as wholesome or unwholesome; should not contemplate the immediate condition, object condition, or dominant condition as wholesome or unwholesome; should not contemplate the causal condition as faulty or faultless; should not contemplate the immediate condition, object condition, or dominant condition as faulty or faultless; should not contemplate the causal condition as afflicted or unafflicted; should not contemplate the immediate condition, object condition, or dominant condition as afflicted or unafflicted; should not contemplate the causal condition as worldly or supramundane; should not contemplate the immediate condition, object condition, or dominant condition as worldly or supramundane; should not contemplate the causal condition as impure or pure; should not contemplate the immediate condition, object condition, or dominant condition as impure or pure; should not contemplate the causal condition as belonging to samsara or belonging to nirvana; should not contemplate the immediate condition, object condition, or dominant condition as belonging to samsara or belonging to nirvana; should not contemplate the causal condition as within, without, or on both sides; should not contemplate the immediate condition, object condition, or dominant condition as within, without, or on both sides; should not contemplate the causal condition as obtainable or unobtainable; should not contemplate the immediate condition, object condition, or dominant condition as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate dharmas arising from conditions as permanent or impermanent; should not contemplate dharmas arising from conditions as pleasurable or suffering; should not contemplate dharmas arising from conditions as self or no-self; should not contemplate dharmas arising from conditions as pure or impure; should not contemplate dharmas arising from conditions as empty or not empty; should not contemplate dharmas arising from conditions as having signs or signless; should not contemplate dharmas arising from conditions as having wishes or wishless; should not contemplate dharmas arising from conditions as tranquil or not tranquil; should not contemplate dharmas arising from conditions as remote or not remote; should not contemplate dharmas arising from conditions as conditioned or unconditioned; should not contemplate dharmas arising from conditions as defiled or undefiled; should not contemplate dharmas arising from conditions as arising or ceasing; should not contemplate dharmas arising from conditions as wholesome or unwholesome; should not contemplate dharmas arising from conditions as faulty or faultless; should not contemplate dharmas arising from conditions as afflicted or unafflicted; should not contemplate dharmas arising from conditions as worldly or supramundane; should not contemplate dharmas arising from conditions as impure or pure; should not contemplate dharmas arising from conditions as belonging to samsara or belonging to nirvana; should not contemplate dharmas arising from conditions as within, without, or on both sides; should not contemplate dharmas arising from conditions as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate ignorance as permanent or impermanent; should not contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death, sorrow, lamentation, suffering, grief, and despair as permanent or impermanent; should not contemplate ignorance as pleasurable or suffering; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as pleasurable or suffering; should not contemplate ignorance as self or no-self; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as self or no-self; should not contemplate ignorance as pure or impure; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as pure or impure; should not contemplate ignorance as empty or not empty; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as empty or not empty; should not contemplate ignorance as having signs or signless; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as having signs or signless; should not contemplate ignorance as having wishes or wishless; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as having wishes or wishless; should not contemplate ignorance as tranquil or not tranquil; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as tranquil or not tranquil; should not contemplate ignorance as remote or not remote; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as remote or not remote; should not contemplate ignorance as conditioned or unconditioned; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as conditioned or unconditioned; should not contemplate ignorance as defiled or undefiled; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as defiled or undefiled; should not contemplate ignorance as arising or ceasing; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as arising or ceasing; should not contemplate ignorance as wholesome or unwholesome; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as wholesome or unwholesome; should not contemplate ignorance as faulty or faultless; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as faulty or faultless; should not contemplate ignorance as afflicted or unafflicted; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as afflicted or unafflicted; should not contemplate ignorance as worldly or supramundane; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as worldly or supramundane; should not contemplate ignorance as impure or pure; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as impure or pure; should not contemplate ignorance as belonging to samsara or belonging to nirvana; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as belonging to samsara or belonging to nirvana; should not contemplate ignorance as within, without, or on both sides; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as within, without, or on both sides; should not contemplate ignorance as obtainable or unobtainable; should not contemplate formations through old age and death, sorrow, lamentation, suffering, grief, and despair as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the Perfection of Generosity as permanent or impermanent; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as permanent or impermanent; should not contemplate the Perfection of Generosity as pleasurable or suffering; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as pleasurable or suffering; should not contemplate the Perfection of Generosity as self or no-self; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as self or no-self; should not contemplate the Perfection of Generosity as pure or impure; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as pure or impure; should not contemplate the Perfection of Generosity as empty or not empty; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as empty or not empty; should not contemplate the Perfection of Generosity as having signs or signless; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as having signs or signless; should not contemplate the Perfection of Generosity as having wishes or wishless; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as having wishes or wishless; should not contemplate the Perfection of Generosity as tranquil or not tranquil; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as tranquil or not tranquil; should not contemplate the Perfection of Generosity as remote or not remote; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as remote or not remote; should not contemplate the Perfection of Generosity as conditioned or unconditioned; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as conditioned or unconditioned; should not contemplate the Perfection of Generosity as defiled or undefiled; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as defiled or undefiled; should not contemplate the Perfection of Generosity as arising or ceasing; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as arising or ceasing; should not contemplate the Perfection of Generosity as wholesome or unwholesome; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as wholesome or unwholesome; should not contemplate the Perfection of Generosity as faulty or faultless; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as faulty or faultless; should not contemplate the Perfection of Generosity as afflicted or unafflicted; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as afflicted or unafflicted; should not contemplate the Perfection of Generosity as worldly or supramundane; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as worldly or supramundane; should not contemplate the Perfection of Generosity as impure or pure; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as impure or pure; should not contemplate the Perfection of Generosity as belonging to samsara or belonging to nirvana; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as belonging to samsara or belonging to nirvana; should not contemplate the Perfection of Generosity as within, without, or on both sides; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as within, without, or on both sides; should not contemplate the Perfection of Generosity as obtainable or unobtainable; should not contemplate the Perfections of Pure Precepts, Patience, Diligence, Meditation, or Prajnaparamita as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate inner emptiness as permanent or impermanent; should not contemplate outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of the ultimate, boundless emptiness, scattered emptiness, non-transforming emptiness, emptiness of essential nature, emptiness of self-mark, emptiness of common marks,
emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of own-nature, and emptiness of non-nature of own-nature as permanent or impermanent; should not contemplate inner emptiness as pleasurable or suffering; should not contemplate outer emptiness through emptiness of non-nature of own-nature as pleasurable or suffering; should not contemplate inner emptiness as self or no-self; should not contemplate outer emptiness through emptiness of non-nature of own-nature as self or no-self; should not contemplate inner emptiness as pure or impure; should not contemplate outer emptiness through emptiness of non-nature of own-nature as pure or impure; should not contemplate inner emptiness as empty or not empty; should not contemplate outer emptiness through emptiness of non-nature of own-nature as empty or not empty; should not contemplate inner emptiness as having signs or signless; should not contemplate outer emptiness through emptiness of non-nature of own-nature as having signs or signless; should not contemplate inner emptiness as having wishes or wishless; should not contemplate outer emptiness through emptiness of non-nature of own-nature as having wishes or wishless; should not contemplate inner emptiness as tranquil or not tranquil; should not contemplate outer emptiness through emptiness of non-nature of own-nature as tranquil or not tranquil; should not contemplate inner emptiness as remote or not remote; should not contemplate outer emptiness through emptiness of non-nature of own-nature as remote or not remote; should not contemplate inner emptiness as conditioned or unconditioned; should not contemplate outer emptiness through emptiness of non-nature of own-nature as conditioned or unconditioned; should not contemplate inner emptiness as defiled or undefiled; should not contemplate outer emptiness through emptiness of non-nature of own-nature as defiled or undefiled; should not contemplate inner emptiness as hidden or manifest; should not contemplate outer emptiness through emptiness of non-nature of own-nature as hidden or manifest; should not contemplate inner emptiness as wholesome or unwholesome; should not contemplate outer emptiness through emptiness of non-nature of own-nature as wholesome or unwholesome; should not contemplate inner emptiness as faulty or faultless; should not contemplate outer emptiness through emptiness of non-nature of own-nature [as faulty or faultless]; [should not contemplate outer emptiness through emptiness of non-nature of own-nature as worldly or supramundane;] should not contemplate outer emptiness through emptiness of non-nature of own-nature as worldly or supramundane; should not contemplate inner emptiness as impure or pure; should not contemplate outer emptiness through emptiness of non-nature of own-nature as impure or pure; should not contemplate inner emptiness as belonging to samsara or belonging to nirvana; should not contemplate outer emptiness through emptiness of non-nature of own-nature as belonging to samsara or belonging to nirvana; should not contemplate inner emptiness as within, without, or on both sides; should not contemplate outer emptiness through emptiness of non-nature of own-nature as within, without, or on both sides; should not contemplate inner emptiness as obtainable or unobtainable; should not contemplate outer emptiness through emptiness of non-nature of own-nature as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate suchness as permanent or impermanent; should not contemplate the dharma realm, dharma nature, non-deceptive nature, unchanging nature, nature of equality, nature apart from birth, fixed dharma, abiding dharma, true actuality, realm of space, and inconceivable realm as permanent or impermanent; should not contemplate suchness as pleasurable or suffering; should not contemplate the dharma realm through the inconceivable realm as pleasurable or suffering; should not contemplate suchness as self or no-self; should not contemplate the dharma realm through the inconceivable realm as self or no-self; should not contemplate suchness as pure or impure; should not contemplate the dharma realm through the inconceivable realm as pure or impure; should not contemplate suchness as empty or not empty; should not contemplate the dharma realm through the inconceivable realm as empty or not empty; should not contemplate suchness as having signs or signless; should not contemplate the dharma realm through the inconceivable realm as having signs or signless; should not contemplate suchness as having wishes or wishless; should not contemplate the dharma realm through the inconceivable realm as having wishes or wishless; should not contemplate suchness as tranquil or not tranquil; should not contemplate the dharma realm through the inconceivable realm as tranquil or not tranquil; should not contemplate suchness as remote or not remote; should not contemplate the dharma realm through the inconceivable realm as remote or not remote; should not contemplate suchness as conditioned or unconditioned; should not contemplate the dharma realm through the inconceivable realm as conditioned or unconditioned; should not contemplate suchness as defiled or undefiled; should not contemplate the dharma realm through the inconceivable realm as defiled or undefiled; should not contemplate suchness as hidden or manifest; should not contemplate the dharma realm through the inconceivable realm as hidden or manifest; should not contemplate suchness as wholesome or unwholesome; should not contemplate the dharma realm through the inconceivable realm as wholesome or unwholesome; should not contemplate suchness as faulty or faultless; should not contemplate the dharma realm through the inconceivable realm as faulty or faultless; should not contemplate suchness as afflicted or unafflicted; should not contemplate the dharma realm through the inconceivable realm as afflicted or unafflicted; should not contemplate suchness as worldly or supramundane; should not contemplate the dharma realm through the inconceivable realm as worldly or supramundane; should not contemplate suchness as impure or pure; should not contemplate the dharma realm through the inconceivable realm as impure or pure; should not contemplate suchness as belonging to samsara or belonging to nirvana; should not contemplate the dharma realm through the inconceivable realm as belonging to samsara or belonging to nirvana; should not contemplate suchness as within, without, or on both sides; should not contemplate the dharma realm through the inconceivable realm as within, without, or on both sides; should not contemplate suchness as obtainable or unobtainable; should not contemplate the dharma realm through the inconceivable realm as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the four foundations of mindfulness as permanent or impermanent; should not contemplate the four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, or noble eightfold path as permanent or impermanent; should not contemplate the four foundations of mindfulness as pleasurable or suffering; should not contemplate the four right efforts through the noble eightfold path as pleasurable or suffering; should not contemplate the four foundations of mindfulness as self or no-self; should not contemplate the four right efforts through the noble eightfold path as self or no-self; should not contemplate the four foundations of mindfulness as pure or impure; should not contemplate the four right efforts through the noble eightfold path as pure or impure; should not contemplate the four foundations of mindfulness as empty or not empty; should not contemplate the four right efforts through the noble eightfold path as empty or not empty; should not contemplate the four foundations of mindfulness as having signs or signless; should not contemplate the four right efforts through the noble eightfold path as having signs or signless; should not contemplate the four foundations of mindfulness as having wishes or wishless; should not contemplate the four right efforts through the noble eightfold path as having wishes or wishless; should not contemplate the four foundations of mindfulness as tranquil or not tranquil; should not contemplate the four right efforts through the noble eightfold path as tranquil or not tranquil; should not contemplate the four foundations of mindfulness as remote or not remote; should not contemplate the four right efforts through the noble eightfold path as remote or not remote; should not contemplate the four foundations of mindfulness as conditioned or unconditioned; should not contemplate the four right efforts through the noble eightfold path as conditioned or unconditioned; should not contemplate the four foundations of mindfulness as defiled or undefiled; should not contemplate the four right efforts through the noble eightfold path as defiled or undefiled; should not contemplate the four foundations of mindfulness as arising or ceasing; should not contemplate the four right efforts through the noble eightfold path as arising or ceasing; should not contemplate the four foundations of mindfulness as wholesome or unwholesome; should not contemplate the four right efforts through the noble eightfold path as wholesome or unwholesome; should not contemplate the four foundations of mindfulness as faulty or faultless; should not contemplate the four right efforts through the noble eightfold path as faulty or faultless; should not contemplate the four foundations of mindfulness as afflicted or unafflicted; should not contemplate the four right efforts through the noble eightfold path as afflicted or unafflicted; should not contemplate the four foundations of mindfulness as worldly or supramundane; should not contemplate the four right efforts through the noble eightfold path as worldly or supramundane; should not contemplate the four foundations of mindfulness as impure or pure; should not contemplate the four right efforts through the noble eightfold path as impure or pure; should not contemplate the four foundations of mindfulness as belonging to samsara or belonging to nirvana; should not contemplate the four right efforts through the noble eightfold path as belonging to samsara or belonging to nirvana; should not contemplate the four foundations of mindfulness as within, without, or on both sides; should not contemplate the four right efforts through the noble eightfold path as within, without, or on both sides; should not contemplate the four foundations of mindfulness as obtainable or unobtainable; should not contemplate the four right efforts through the [noble eightfold path as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the Noble Truth of Suffering as permanent or impermanent; should not contemplate the Noble Truths of Origination, Cessation, or Path as permanent or impermanent; should not contemplate the Noble Truth of Suffering as pleasurable or suffering; should not contemplate the Noble Truths of Origination, Cessation, or Path as pleasurable or suffering; should not contemplate the Noble Truth of Suffering as self or no-self; should not contemplate the Noble Truths of Origination, Cessation, or Path as self or no-self; should not contemplate the Noble Truth of Suffering as pure or impure; should not contemplate the Noble Truths of Origination, Cessation, or Path as pure or impure; should not contemplate the Noble Truth of Suffering as empty or not empty; should not contemplate the Noble Truths of Origination, Cessation, or Path as empty or not empty; should not contemplate the Noble Truth of Suffering as having signs or signless; should not contemplate the Noble Truths of Origination, Cessation, or Path as having signs or signless; should not contemplate the Noble Truth of Suffering as having wishes or wishless; should not contemplate the Noble Truths of Origination, Cessation, or Path as having wishes or wishless; should not contemplate the Noble Truth of Suffering as tranquil or not tranquil; should not contemplate the Noble Truths of Origination, Cessation, or Path as tranquil or not tranquil; should not contemplate the Noble Truth of Suffering as remote or not remote; should not contemplate the Noble Truths of Origination, Cessation, or Path as remote or not remote; should not contemplate the Noble Truth of Suffering as conditioned or unconditioned; should not contemplate the Noble Truths of Origination, Cessation, or Path as conditioned or unconditioned; should not contemplate the Noble Truth of Suffering as defiled or undefiled; should not contemplate the Noble Truths of Origination, Cessation, or Path as defiled or undefiled; should not contemplate the Noble Truth of Suffering as arising or ceasing; should not contemplate the Noble Truths of Origination, Cessation, or Path as arising or ceasing; should not contemplate the Noble Truth of Suffering as wholesome or unwholesome; should not contemplate the Noble Truths of Origination, Cessation, or Path as wholesome or unwholesome; should not contemplate the Noble Truth of Suffering as faulty or faultless; should not contemplate the Noble Truths of Origination, Cessation, or Path as faulty or faultless; should not contemplate the Noble Truth of Suffering as afflicted or unafflicted; should not contemplate the Noble Truths of Origination, Cessation, or Path as afflicted or unafflicted; should not contemplate the Noble Truth of Suffering as worldly or supramundane; should not contemplate the Noble Truths of Origination, Cessation, or Path as worldly or supramundane; should not contemplate the Noble Truth of Suffering as impure or pure; should not contemplate the Noble Truths of Origination, Cessation, or Path as impure or pure; should not contemplate the Noble Truth of Suffering as belonging to samsara or belonging to nirvana; should not contemplate the Noble Truths of Origination, Cessation, or Path as belonging to samsara or belonging to nirvana; should not contemplate the Noble [Truth of Suffering as within, without, or on both sides; should not contemplate the Noble Truths of Origination, Cessation, or Path as within, without, or on both sides; should not contemplate the Noble Truth of Suffering as obtainable or unobtainable; should not contemplate the Noble Truths of Origination, Cessation, or Path as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the four dhyanas as permanent or impermanent; should not contemplate the four immeasurables or four formless absorptions as permanent or impermanent; should not contemplate the four dhyanas as pleasurable or suffering; should not contemplate the four immeasurables or four formless absorptions as pleasurable or suffering; should not contemplate the four dhyanas as self or no-self; should not contemplate the four immeasurables or four formless absorptions as self or no-self; should not contemplate the four dhyanas as pure or impure; should not contemplate the four immeasurables or four formless absorptions as pure or impure; should not contemplate the four dhyanas as empty or not empty; should not [contemplate] the four immeasurables or four formless absorptions as empty or not empty; should not contemplate the four dhyanas as having signs or signless; should not contemplate the four immeasurables or four formless absorptions as having signs or signless; should not contemplate the four dhyanas as having wishes or wishless; should not contemplate the four immeasurables or four formless absorptions as having wishes or wishless; should not contemplate the four dhyanas as tranquil or not tranquil; should not contemplate the four immeasurables or four formless absorptions as tranquil or not tranquil; should not contemplate the four dhyanas as remote or not remote; should not contemplate the four immeasurables or four formless absorptions as remote or not remote; should not contemplate the four dhyanas as conditioned or unconditioned; should not contemplate the four immeasurables or four formless absorptions as conditioned or unconditioned; should not contemplate the four dhyanas as defiled or undefiled; should not contemplate the four immeasurables or four formless absorptions as defiled or undefiled; should not contemplate the four dhyanas as arising or ceasing; should not contemplate the four immeasurables or four formless absorptions as arising or ceasing; should not contemplate the four dhyanas as wholesome or unwholesome; should not contemplate the four immeasurables or four formless absorptions as wholesome or unwholesome; should not contemplate the four dhyanas as faulty or faultless; should not contemplate the four immeasurables or four formless absorptions as faulty or faultless; should not contemplate the four dhyanas as afflicted or unafflicted; should not contemplate the four immeasurables or four formless absorptions as afflicted or unafflicted; should not contemplate the four dhyanas as worldly or supramundane; should not [contemplate] the four immeasurables or four formless absorptions as worldly or supramundane; should not contemplate the [four dhyanas as impure or pure; should not contemplate the four immeasurables or four formless absorptions as impure or pure; should not contemplate the four dhyanas as belonging to samsara or belonging to nirvana; should not contemplate the four immeasurables or four formless absorptions as belonging to samsara or belonging to nirvana;] [dhyanas] as within, without, or on both sides; should not contemplate the four immeasurables or four formless absorptions as within, without, or on both sides; should not contemplate the four dhyanas as obtainable or unobtainable; should not contemplate the four immeasurables or four formless absorptions as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the eight liberations as permanent or impermanent; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as permanent or impermanent; should not contemplate the eight liberations as pleasurable or suffering; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as pleasurable or suffering; should not contemplate the eight liberations as self or no-self; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as self or no-self; should not contemplate the eight liberations as pure or impure; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as pure or impure; should not contemplate the eight liberations as empty or not empty; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as empty or not empty; should not contemplate the eight liberations as having signs or signless; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as having signs or signless; should not contemplate the eight liberations as having wishes or wishless; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as having wishes or wishless; should not contemplate the eight liberations as tranquil or not tranquil; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as tranquil or not tranquil; should not contemplate the eight liberations as remote or not remote; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as remote or not remote; should not contemplate the eight liberations as conditioned or unconditioned; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as conditioned or unconditioned; should not contemplate the eight liberations as defiled or undefiled; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as defiled or undefiled; should not contemplate the eight liberations as arising or ceasing; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as arising or ceasing; should not contemplate the eight liberations as wholesome or unwholesome; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as wholesome or unwholesome; should not contemplate the eight liberations as faulty or faultless; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as faulty or faultless; should not contemplate the eight [liberations as afflicted or unafflicted;] should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as afflicted or unafflicted; should not contemplate the eight liberations as worldly or supramundane; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as worldly or supramundane; should not contemplate the eight liberations as impure or pure; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as impure or pure; should not contemplate the eight liberations as belonging to samsara or belonging to nirvana; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as belonging to samsara or belonging to nirvana; should not contemplate the eight liberations as within, without, or on both sides; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as within, without, or on both sides; should not contemplate the eight liberations as obtainable or unobtainable; should not contemplate the eight mastery bases, nine successive absorptions, or ten totality bases as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the liberation door of Emptiness as permanent or impermanent; should not contemplate the liberation doors of Signlessness or Wishlessness as permanent or impermanent; should not contemplate the liberation door of Emptiness as pleasurable or suffering; should not contemplate the liberation doors of Signlessness or Wishlessness as pleasurable or suffering; should not contemplate the liberation door of Emptiness as self or no-self; should not contemplate the liberation doors of Signlessness or Wishlessness as self or no-self; should not contemplate the liberation door of Emptiness as pure or impure; should not contemplate the liberation doors of Signlessness or Wishlessness as pure or impure; should not contemplate the liberation door of Emptiness as empty or not empty; should not contemplate the liberation doors of Signlessness or Wishlessness as empty or not empty; should not contemplate the liberation door of Emptiness as having signs or signless; should not contemplate the liberation doors of Signlessness or Wishlessness as having signs or signless; should not contemplate the liberation door of Emptiness as having wishes or wishless; should not contemplate the liberation doors of Signlessness or Wishlessness as having wishes or wishless; should not contemplate the liberation door of Emptiness as tranquil or not tranquil; should not contemplate the liberation doors of Signlessness or Wishlessness as tranquil or not tranquil; should not contemplate the liberation door of Emptiness as remote or not remote; should not contemplate the liberation doors of Signlessness or Wishlessness as remote or not remote; should not contemplate the liberation door of Emptiness as conditioned or unconditioned; should not contemplate the liberation doors of Signlessness or Wishlessness as conditioned or unconditioned; should not contemplate the liberation door of Emptiness as defiled or undefiled; should not contemplate the liberation doors of Signlessness or Wishlessness as defiled or undefiled; should not contemplate the liberation door of Emptiness as arising or ceasing; should not contemplate the liberation doors of Signlessness or Wishlessness as arising or ceasing; should not contemplate the liberation door of Emptiness as wholesome or unwholesome; should not contemplate the liberation doors of Signlessness or Wishlessness as wholesome or unwholesome; should not contemplate the liberation door of Emptiness as faulty or faultless; should not contemplate the liberation doors of Signlessness or Wishlessness as faulty or faultless; should not contemplate the liberation door of Emptiness as afflicted or unafflicted; should not contemplate the liberation doors of Signlessness or Wishlessness as afflicted or unafflicted; should not contemplate the liberation door of Emptiness as worldly or supramundane; should not contemplate the liberation doors of Signlessness or Wishlessness as worldly or supramundane; should not contemplate the liberation door of Emptiness as impure or pure; should not contemplate the liberation doors of Signlessness or Wishlessness as impure or pure; should not contemplate the liberation door of Emptiness as belonging to samsara or belonging to nirvana; should not contemplate the liberation doors of Signlessness or Wishlessness as belonging to samsara or belonging to nirvana; should not contemplate the liberation door of Emptiness as within, without, or on both sides; should not contemplate the liberation doors of Signlessness or Wishlessness as within, without, or on both sides; should not contemplate the liberation door of Emptiness as obtainable or unobtainable; should not contemplate the liberation doors of Signlessness or Wishlessness as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate all dharani gateways as permanent or impermanent; should not contemplate all samadhi gateways as permanent or impermanent; should not contemplate all dharani gateways as pleasurable or suffering; should not contemplate all samadhi gateways as pleasurable or suffering; should not contemplate all dharani gateways as self or no-self; should not contemplate all samadhi gateways as self or no-self; should not contemplate all dharani gateways as pure or impure; should not contemplate all samadhi gateways as pure or impure; should not contemplate all dharani gateways as empty or not empty; should not contemplate all samadhi
gateways as empty or not empty; should not contemplate all dharani gateways as having signs or signless; should not contemplate all samadhi gateways as having signs or signless; should not contemplate all dharani gateways as having wishes or wishless; should not contemplate all samadhi gateways as having wishes or wishless; should not contemplate all dharani gateways as tranquil or not tranquil; should not contemplate all samadhi gateways as tranquil or not tranquil; should not contemplate all dharani gateways as remote or not remote; should not contemplate all samadhi gateways as remote or not remote; should not contemplate all dharani gateways as conditioned or unconditioned; should not contemplate all samadhi gateways as conditioned or unconditioned; should not contemplate all dharani gateways as defiled or undefiled; should not [contemplate] all samadhi gateways as defiled or undefiled; should not contemplate all dharani gateways as arising or ceasing; should not contemplate all samadhi gateways as arising or ceasing; should not contemplate all dharani gateways as wholesome or unwholesome; should not contemplate all samadhi gateways as wholesome or unwholesome; should not contemplate all dharani gateways as faulty or faultless; should not contemplate all samadhi gateways as faulty or faultless; should not contemplate all dharani gateways as afflicted or unafflicted; should not contemplate all samadhi gateways as afflicted or unafflicted; should not contemplate all dharani gateways as worldly or supramundane; should not contemplate all samadhi gateways as worldly or supramundane; should not contemplate all dharani gateways as impure or pure; should not contemplate all samadhi gateways as impure or pure; should not contemplate all dharani gateways as belonging to samsara or belonging to nirvana; should not contemplate all samadhi gateways as belonging to samsara or belonging to nirvana; should not contemplate all dharani gateways as within, without, or on both sides; should not contemplate all samadhi gateways as within, without, or on both sides; should not contemplate all dharani gateways as obtainable or unobtainable; should not contemplate all samadhi gateways as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the stage of Supreme Joy as permanent or impermanent; should not contemplate the stages of Stainless, Luminous, Blazing, Very Hard to Conquer, Manifest, Far-Going, Immovable, Good Wisdom, or Cloud of Dharma as permanent or impermanent; should not contemplate the stage of Supreme Joy as pleasurable or suffering; should not contemplate the stages of Stainless through Cloud of Dharma as pleasurable or suffering; should not contemplate the stage of Supreme Joy as self or no-self; should not contemplate the stages of Stainless through Cloud of Dharma as self or no-self; should not contemplate the stage of Supreme Joy as pure or impure; should not contemplate the stages of Stainless through Cloud of Dharma as pure or impure; should not contemplate the stage of Supreme Joy as empty or not empty; should not contemplate the stages of Stainless through Cloud of Dharma as empty or not empty; should not contemplate the stage of Supreme Joy as having signs or signless; should not contemplate the stages of Stainless through Cloud of Dharma as having signs or signless; should not contemplate the stage of Supreme Joy as having wishes or wishless; should not contemplate the stages of Stainless through Cloud of Dharma as having wishes or wishless; should not contemplate the stage of Supreme Joy as tranquil or not tranquil; should not contemplate the stages of Stainless through Cloud of Dharma as tranquil or not tranquil; should not contemplate the stage of Supreme Joy as remote or not remote; should not contemplate the stages of Stainless through Cloud of Dharma as remote or not remote; should not contemplate the stage of Supreme Joy as conditioned or unconditioned; should not contemplate the stages of Stainless through Cloud of Dharma as conditioned or unconditioned; should not contemplate the stage of Supreme Joy as defiled or undefiled; should not contemplate the stages of Stainless through Cloud of Dharma as defiled or undefiled; should not contemplate the stage of Supreme Joy as arising or ceasing; should not contemplate the stages of Stainless through Cloud of Dharma as arising or ceasing; should not contemplate the stage of Supreme Joy as wholesome or unwholesome; should not contemplate the stages of Stainless through Cloud of Dharma as wholesome or unwholesome; should not contemplate the stage of Supreme Joy as faulty or faultless; should not contemplate the stages of Stainless through Cloud of Dharma as faulty or faultless; should not contemplate the stage of Supreme Joy as afflicted or unafflicted; should not contemplate the stages of Stainless through Cloud of Dharma as afflicted or unafflicted; should not contemplate the stage of Supreme Joy as worldly or supramundane; should not contemplate the stages of Stainless through Cloud of Dharma as worldly or supramundane; should not contemplate the stage of Supreme Joy as impure or pure; should not contemplate the stages of Stainless through Cloud of Dharma as impure or pure; should not contemplate the stage of Supreme Joy as belonging to samsara or belonging to nirvana; should not contemplate [the stages of Stainless through Cloud of Dharma as belonging to samsara or nirvana; should not contemplate the stage of Supreme Joy as within, without, or on both sides; should not contemplate the stages of Stainless through Cloud of Dharma as within, without, or on both sides; should not contemplate the stage of Supreme Joy as obtainable or unobtainable; should not contemplate the stages of Stainless through Cloud of Dharma as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the five eyes as permanent or impermanent; should not contemplate the six supernormal powers as permanent or impermanent; should not contemplate the five eyes as pleasurable or suffering; should not contemplate the six supernormal powers as pleasurable or suffering; should not contemplate the five eyes as self or no-self; should not contemplate the six supernormal powers as self or no-self; should not contemplate the five eyes as pure or impure; should not contemplate the six supernormal powers as pure or impure; should not contemplate the five eyes as empty or not empty; should not contemplate the six supernormal powers as empty or not empty; should not contemplate the five eyes as having signs or signless; should not contemplate the six supernormal powers as having signs or signless; should not contemplate the five eyes as having wishes or wishless; should not contemplate the six supernormal powers as having wishes or wishless; should not contemplate the five eyes as tranquil or not tranquil; should not contemplate the six supernormal powers as tranquil or not tranquil; should not contemplate the five eyes as remote or not remote; should not contemplate the six supernormal powers as remote or not remote; should not contemplate the five eyes as conditioned or unconditioned; should not contemplate the six supernormal powers as conditioned or unconditioned; should not contemplate the five eyes as defiled or undefiled; should not contemplate the six supernormal powers as defiled or undefiled; should not contemplate the five eyes as arising or ceasing; should not contemplate the six supernormal powers as arising or ceasing; should not contemplate the five eyes as wholesome or unwholesome; should not contemplate the six supernormal powers as wholesome or unwholesome; should not contemplate the five eyes as faulty or faultless; should not contemplate the six supernormal powers as faulty or faultless; should not contemplate the five eyes as afflicted or unafflicted; should not contemplate the six supernormal powers as afflicted or unafflicted; should not contemplate the five eyes as worldly or supramundane; should not contemplate the six supernormal powers as worldly or supramundane; should not contemplate the five eyes as impure or pure; should not contemplate the six supernormal powers as impure or pure; should not contemplate the five eyes as [belonging to samsara or belonging to nirvana; should not contemplate the six supernormal powers as belonging to samsara or belonging to nirvana; should not contemplate the five eyes as within, without, or on both sides; should not contemplate the six supernormal powers as within, without, or on both sides;] should not contemplate the five eyes as obtainable or unobtainable; should not contemplate the six supernormal powers as obtainable or unobtainable.
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End Of Volume 12