THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 42
Section 11: SIMILES (1)
At that time, the Venerable Subhuti addressed the Buddha:
World-Honored One, if someone asks: “Can a magician study the Perfection of Wisdom and accomplish all-wisdom? Can a magician study the Perfections of Meditation, Energy, Patience, Ethics, and Generosity and accomplish all-wisdom?” — how should I answer such a question?
World-Honored One, if someone asks: “Can a magician study the four Dhyānas and accomplish all-wisdom? Can a magician study the four Immeasurables and four Formless Absorptions and accomplish all-wisdom?” — how should I answer such a question?
World-Honored One, if someone asks: “Can a magician study the four Foundations of Mindfulness and accomplish all-wisdom? Can a magician study the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path and accomplish all-wisdom?” — how should I answer such a question?
World-Honored One, if someone asks: “Can a magician study the Emptiness Liberation Gate and accomplish all-wisdom? Can a magician study the Signless Liberation Gate and Wishless Liberation Gate and accomplish all-wisdom?” — how should I answer such a question?
World-Honored One, if someone asks: “Can a magician study the five types of eyes and accomplish all-wisdom? Can a magician study the six supernormal powers and accomplish all-wisdom?” — how should I answer such a question?
World-Honored One, if someone asks: “Can a magician study the ten powers of the Buddha and accomplish all-wisdom? Can a magician study the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge and accomplish all-wisdom?” — how should I answer such a question?
The Buddha told Subhuti:
I will ask you in return; answer according to your understanding. Subhuti, what do you think? Are form and illusion different? Are feeling, perception, mental formations, and consciousness different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because form is not different from illusion, illusion is not different from form, form itself is illusion, illusion itself is form; with feeling, perception, mental formations, and consciousness, it is likewise.
Subhuti, what do you think? Is the eye base different from illusion? Are the ear, nose, tongue, body, and mind bases different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because the eye base is not different from illusion, illusion is not different from the eye base, the eye base itself is illusion, illusion itself is the eye base; with the ear, nose, tongue, body, and mind bases, it is likewise.
Subhuti, what do you think? Is the form base different from illusion? Are the sound, smell, taste, touch, and dharma bases different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because the form base is not different from illusion, illusion is not different from the form base, the form base itself is illusion, illusion itself is the form base; with the sound, smell, taste, touch, and dharma bases, it is likewise.
Subhuti, what do you think? Is the eye element different from illusion? Are the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because the eye element is not different from illusion, illusion is not different from the eye element, the eye element itself is illusion, illusion itself is the eye element; with the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact, it is likewise.
Subhuti, what do you think? Is the ear element different from illusion? Are the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because the ear element is not different from illusion, illusion is not different from the ear element, the ear element itself is illusion, illusion itself is the ear element; with the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact, it is likewise.
Subhuti, what do you think? Is the nose element different from illusion? Are the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because the nose element is not different from illusion, illusion is not different from the nose element, the nose element itself is illusion, illusion itself is the nose element; with the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact, it is likewise.
Subhuti, what do you think? Is the tongue element different from illusion? Are the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because the tongue element is not different from illusion, illusion is not different from the tongue element, the tongue element itself is illusion, illusion itself is the tongue element; with the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact, it is likewise.
Subhuti, what do you think? Is the body element different from illusion? Are the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because the body element is not different from illusion, illusion is not different from the body element, the body element itself is illusion, illusion itself is the body element; with the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact, it is likewise.
Subhuti, what do you think? Is the mind element different from illusion? Are the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because the mind element is not different from illusion, illusion is not different from the mind element, the mind element itself is illusion, illusion itself is the mind element; with the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact, it is likewise.
Subhuti, what do you think? Is the earth element different from illusion? Are the water, fire, wind, space, and consciousness elements different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because the earth element is not different from illusion, illusion is not different from the earth element, the earth element itself is illusion, illusion itself is the earth element; with the water, fire, wind, space, and consciousness elements, it is likewise.
Subhuti, what do you think? Is the Noble Truth of Suffering different from illusion? Are the Noble Truths of Arising, Cessation, and Path different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because the Noble Truth of Suffering is not different from illusion, illusion is not different from the Noble Truth of Suffering, the Noble Truth of Suffering itself is illusion, illusion itself is the Noble Truth of Suffering; with the Noble Truths of Arising, Cessation, and Path, it is likewise.
Subhuti, what do you think? Is ignorance different from illusion? Are formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because ignorance is not different from illusion, illusion is not different from ignorance, ignorance itself is illusion, illusion itself is ignorance; with formations through old-age-and-death, sorrow, lamentation, suffering, distress, and despair, it is likewise.
Subhuti, what do you think? Are the four Dhyānas different from illusion? Are the four Immeasurables and four Formless Absorptions different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because the four Dhyānas are not different from illusion, illusion is not different from the four Dhyānas, the four Dhyānas themselves are illusion, illusion itself is the four Dhyānas; with the four Immeasurables and four Formless Absorptions, it is likewise.
Subhuti, what do you think? Are the four Foundations of Mindfulness, four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because the four Foundations of Mindfulness are not different from illusion, illusion is not different from the four Foundations of Mindfulness, the four Foundations of Mindfulness themselves are illusion, illusion itself is the four Foundations of Mindfulness; with the four Right Efforts through eight Factors of the Noble Path, it is likewise.
Subhuti, what do you think? Is the Emptiness Liberation Gate different from illusion? Are the Signless Liberation Gate and Wishless Liberation Gate different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because the Emptiness Liberation Gate is not different from illusion, illusion is not different from the Emptiness Liberation Gate, the Emptiness Liberation Gate itself is illusion, illusion itself is the Emptiness Liberation Gate; with the Signless Liberation Gate and Wishless Liberation Gate, it is likewise.
Subhuti, what do you think? Is the Perfection of Generosity different from illusion? Are the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because the Perfection of Generosity is not different from illusion, illusion is not different from the Perfection of Generosity, the Perfection of Generosity itself is illusion, illusion itself is the Perfection of Generosity; with the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom, it is likewise.
Subhuti, what do you think? Are the five types of eyes different from illusion? Are the six supernormal powers different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because the five types of eyes are not different from illusion, illusion is not different from the five types of eyes, the five types of eyes themselves are illusion, illusion itself is the five types of eyes; with the six supernormal powers, it is likewise.
Subhuti, what do you think? Are the ten powers of the Buddha different from illusion? Are the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because the ten powers of the Buddha are not different from illusion, illusion is not different from the ten powers of the Buddha, the ten powers of the Buddha themselves are illusion, illusion itself is the ten powers of the Buddha; with the four fearlessnesses through all-aspect knowledge, it is likewise.
Subhuti, what do you think? Is Supreme Awakening different from illusion?
Subhuti replied:
World-Honored One, no! Why? Because Supreme Awakening is not different from illusion, illusion is not different from Supreme Awakening, Supreme Awakening itself is illusion, illusion itself is Supreme Awakening.
The Buddha told Subhuti:
What do you think? Does illusion have defilement? Does it have purity?
Subhuti replied:
World-Honored One, no!
Subhuti, what do you think? Does illusion have arising? Does it have ceasing?
Subhuti replied:
World-Honored One, no!
Subhuti, what do you think? If a dharma has no defilement, no purity, no arising, no ceasing — is it a dharma that can study the Perfection of Wisdom and accomplish all-wisdom?
Subhuti replied:
World-Honored One, no!
Subhuti, what do you think? If a dharma has no defilement, no purity, no arising, no ceasing — is it a dharma that can study the Perfections of Meditation, Energy, Patience, Ethics, and Generosity and accomplish all-wisdom?
Subhuti replied:
World-Honored One, no!
Subhuti, what do you think? If a dharma has no defilement, no purity, no arising, no ceasing — is it a dharma that can study the four Dhyānas and accomplish all-wisdom?
Subhuti replied:
World-Honored One, no!
Subhuti, what do you think? If a dharma has no defilement, no purity, no arising, no ceasing — is it a dharma that can study the four Immeasurables and four Formless Absorptions and accomplish all-wisdom?
Subhuti replied:
World-Honored One, no!
Subhuti, what do you think? If a dharma has no defilement, no purity, no arising, no ceasing — is it a dharma that can study the four Foundations of Mindfulness and accomplish all-wisdom?
Subhuti replied:
World-Honored One, no!
Subhuti, what do you think? If a dharma has no defilement, no purity, no arising, no ceasing — is it a dharma that can study the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path and accomplish all-wisdom?
Subhuti replied:
World-Honored One, no!
Subhuti, what do you think? If a dharma has no defilement, no purity, no arising, no ceasing — is it a dharma that can study the Emptiness Liberation Gate and accomplish all-wisdom?
Subhuti replied:
World-Honored One, no!
Subhuti, what do you think? If a dharma has no defilement, no purity, no arising, no ceasing — is it a dharma that can study the Signless Liberation Gate and Wishless Liberation Gate and accomplish all-wisdom?
Subhuti replied:
World-Honored One, no!
Subhuti, what do you think? If a dharma has no defilement, no purity, no arising, no ceasing — is it a dharma that can study the five types of eyes and accomplish all-wisdom?
Subhuti replied:
World-Honored One, no!
Subhuti, what do you think? If a dharma has no defilement, no purity, no arising, no ceasing — is it a dharma that can study the six supernormal powers and accomplish all-wisdom?
Subhuti replied:
World-Honored One, no!
Subhuti, what do you think? If a dharma has no defilement, no purity, no arising, no ceasing — is it a dharma that can study the ten powers of the Buddha and accomplish all-wisdom?
Subhuti replied:
World-Honored One, no!
Subhuti, what do you think? If a dharma has no defilement, no purity, no arising, no ceasing — is it a dharma that can study the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge and accomplish all-wisdom?
Subhuti replied:
World-Honored One, no!
Subhuti, what do you think? Apart from the five aggregates and all dharmas, notions, and the conventional designations and expressions established from notions — is there a great Bodhisattva?
Subhuti replied:
World-Honored One, no!
Subhuti, what do you think? Is it only in relation to the five aggregates and all dharmas, notions, and the conventional designations and expressions established from notions, that what is called “great Bodhisattva” is designated?
Subhuti replied:
World-Honored One, that is so!
Subhuti, what do you think? Is it only in relation to the five aggregates and all dharmas, notions, and the conventional designations established from notions that there is defilement, purity, arising, and ceasing?
Subhuti replied:
World-Honored One, no!
Subhuti, what do you think? If a dharma has no notions, no conventional designations from notions, no conventional establishment, no expression, no name, no conventional name, no body, no bodily karma, no speech, no verbal karma, no mind, no mental karma, no defilement, no purity, no arising, no ceasing — is it a dharma that can study the Perfection of Wisdom through all-aspect knowledge and accomplish all-wisdom?
Subhuti replied:
World-Honored One, no!
The Buddha told Subhuti:
If a great Bodhisattva, with such non-attainment as the means, can study the Perfection of Wisdom through all-aspect knowledge — know that that great Bodhisattva can accomplish all-wisdom.
The Venerable Subhuti addressed the Buddha:
World-Honored One, if a great Bodhisattva wishes to realize Supreme Awakening, then when studying and practicing the Perfection of Wisdom, one should study the Perfection of Wisdom like a magician studies it — with no discrimination regarding all matters. Why? Know that the magician is the five aggregates and all things; the five aggregates and all things are the magician.
The Buddha told Subhuti:
What do you think? Can five-aggregates-illusion study the Perfection of Wisdom and accomplish all-wisdom?
Subhuti replied:
World-Honored One, no! Why? Because such five-aggregates-illusion takes non-nature as its own-nature, and the own-nature of non-nature is unobtainable.
Subhuti, what do you think? Can what is like a dream, like an echo, like a reflection of light, like an image, like a flower in space, like a mirage, like a phantom city, like the five aggregates in magical transformation — can these study the Perfection of Wisdom and accomplish all-wisdom?
Subhuti replied:
World-Honored One, no! Why? Because a dream, five aggregates and all things, through to the five aggregates as magical transformation — these take non-nature as their own-nature, and the own-nature of non-nature is unobtainable.
Subhuti, what do you think? Do the dharmas “like illusion,” “five aggregates,” and so on — do they differ from one another?
Subhuti replied:
World-Honored One, no! Why? Because form, feeling, perception, mental formations, and consciousness that are like illusion — they are identical with form, feeling, perception, mental formations, and consciousness that are like a dream; form, feeling, perception, mental formations, and consciousness that are like illusion — they are identical with the six faculties and so on that are like illusion; the six faculties and so on that are like illusion — they are identical with form, feeling, perception, mental formations, and consciousness that are like illusion; all are unobtainable because of inner emptiness, through to all are unobtainable because of emptiness of the non-existent own-nature.
The Venerable Subhuti again addressed the Buddha:
World-Honored One, when a great Bodhisattva who has newly aspired toward the Great Vehicle hears the deep Perfection of Wisdom being spoken, will that one’s mind not be alarmed, terrified, or fearful?
The Buddha told Subhuti:
A great Bodhisattva who has newly aspired toward the Great Vehicle, when practicing the Perfection of Wisdom — if without skillful means, not supported by a good friend, and hears the deep Perfection of Wisdom spoken thus — that one’s mind will be alarmed, terrified, and fearful.
Subhuti said:
World-Honored One, which great Bodhisattvas, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, have minds that are not alarmed, terrified, or fearful?
The Buddha told Subhuti:
If a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence of form as unobtainable; contemplates the marks of permanence, impermanence of feeling, perception, mental formations, and consciousness as unobtainable. Uses the mind of all-wisdom to contemplate the marks of pleasure, suffering of form as unobtainable; contemplates the marks of pleasure, suffering of feeling, perception, mental formations, and consciousness as unobtainable. Uses the mind of all-wisdom to contemplate the marks of self, no-self of form as unobtainable; contemplates the marks of self, no-self of feeling, perception, mental formations, and consciousness as unobtainable. Uses the mind of all-wisdom to contemplate the marks of purity, impurity of form as unobtainable; contemplates the marks of purity, impurity of feeling, perception, mental formations, and consciousness as unobtainable. Uses the mind of all-wisdom to contemplate the marks of empty, not-empty of form as unobtainable; contemplates the marks of empty, not-empty of feeling, perception, mental formations, and consciousness as unobtainable. Uses the mind of all-wisdom to contemplate the marks of signless, with-signs of form as unobtainable; contemplates the marks of signless, with-signs of feeling, perception, mental formations, and consciousness as unobtainable. Uses the mind of all-wisdom to contemplate the marks of wishless, with-wishes of form as unobtainable; contemplates the marks of wishless, with-wishes of feeling, perception, mental formations, and consciousness as unobtainable. Uses the mind of all-wisdom to contemplate the marks of tranquil, not-tranquil of form as unobtainable; contemplates the marks of tranquil, not-tranquil of feeling, perception, mental formations, and consciousness as unobtainable. Uses the mind of all-wisdom to contemplate the marks of remote, not-remote of form as unobtainable; contemplates the marks of remote, not-remote of feeling, perception, mental formations, and consciousness as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence of the eye base as unobtainable; contemplates the marks of permanence, impermanence of the ear, nose, tongue, body, and mind bases as unobtainable. Uses the mind of all-wisdom to contemplate the marks of pleasure, suffering of the eye base as unobtainable; contemplates the marks of pleasure, suffering of the ear, nose, tongue, body, and mind bases as unobtainable. Uses the mind of all-wisdom to contemplate the marks of self, no-self of the eye base as unobtainable; contemplates the marks of self, no-self of the ear, nose, tongue, body, and mind bases as unobtainable. Uses the mind of all-wisdom to contemplate the marks of purity, impurity of the eye base as unobtainable; contemplates the marks of purity, impurity of the ear, nose, tongue, body, and mind bases as unobtainable. Uses the mind of all-wisdom to contemplate the marks of empty, not-empty of the eye base as unobtainable; contemplates the marks of empty, not-empty of the ear, nose, tongue, body, and mind bases as unobtainable. Uses the mind of all-wisdom to contemplate the marks of signless, with-signs of the eye base as unobtainable; contemplates the marks of signless, with-signs of the ear, nose, tongue, body, and mind bases as unobtainable. Uses the mind of all-wisdom to contemplate the marks of wishless, with-wishes of the eye base as unobtainable; contemplates the marks of wishless, with-wishes of the ear, nose, tongue, body, and mind bases as unobtainable. Uses the mind of all-wisdom to contemplate the marks of tranquil, not-tranquil of the eye base as unobtainable; contemplates the marks of tranquil, not-tranquil of the ear, nose, tongue, body, and mind bases as unobtainable. Uses the mind of all-wisdom to contemplate the marks of remote, not-remote of the eye base as unobtainable; contemplates the marks of remote, not-remote of the ear, nose, tongue, body, and mind bases as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence of the form base as unobtainable; contemplates the marks of permanence, impermanence of the sound, smell, taste, touch, and dharma bases as unobtainable. Uses the mind of all-wisdom to contemplate the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the form base as unobtainable; contemplates the respective marks of the sound, smell, taste, touch, and dharma bases as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence, pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the eye, form, and eye-consciousness elements, and eye-contact along with the feelings arising conditioned by eye-contact, as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence, pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the ear, sound, and ear-consciousness elements, and ear-contact along with the feelings arising conditioned by ear-contact, as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence, pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the nose, smell, and nose-consciousness elements, and nose-contact along with the feelings arising conditioned by nose-contact, as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence, pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the tongue, taste, and tongue-consciousness elements, and tongue-contact along with the feelings arising conditioned by tongue-contact, as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence, pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the body, touch, and body-consciousness elements, and body-contact along with the feelings arising conditioned by body-contact, as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence, pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the mind, dharma, and mind-consciousness elements, and mind-contact along with the feelings arising conditioned by mind-contact, as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence of the earth element as unobtainable; contemplates the marks of permanence, impermanence of the water, fire, wind, space, and consciousness elements as unobtainable. Uses the mind of all-wisdom to contemplate the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the earth element as unobtainable; contemplates the respective marks of the water, fire, wind, space, and consciousness elements as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence of the Noble Truth of Suffering as unobtainable; contemplates the marks of permanence, impermanence of the Noble Truths of Arising, Cessation, and Path as unobtainable. Uses the mind of all-wisdom to contemplate the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the Noble Truth of Suffering as unobtainable; contemplates the respective marks of the Noble Truths of Arising, Cessation, and Path as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence of ignorance as unobtainable; contemplates the marks of permanence, impermanence of formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair as unobtainable. Uses the mind of all-wisdom to contemplate the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of ignorance as unobtainable; contemplates the respective marks of formations through old-age-and-death, sorrow, lamentation, suffering, distress, and despair as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
Subhuti, if a great Bodhisattva, when practicing the Perfection of Wisdom, uses the mind of all-wisdom to contemplate the marks of permanence, impermanence of the four Dhyānas as unobtainable; contemplates the marks of permanence, impermanence of the four Immeasurables and four Formless Absorptions as unobtainable. Uses the mind of all-wisdom to contemplate the marks of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, and remote, not-remote of the four Dhyānas as unobtainable; contemplates the respective marks of the four Immeasurables and four Formless Absorptions as unobtainable.
Subhuti, such a great Bodhisattva, when practicing the Perfection of Wisdom, because they have skillful means, upon hearing the deep Perfection of Wisdom spoken thus, has a mind that is no longer alarmed, terrified, or fearful.
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End Of Volume 42