THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 72
Chapter 19: PRACTICES OF CONTEMPLATION (3)
At that time, the Elder Subhūti again answered Śāriputra:
“As the Venerable has asked, ‘What is called contemplating dharmas?’ Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate form as neither permanent nor impermanent; they contemplate feeling, perception, formation, and consciousness as neither permanent nor impermanent. They contemplate form as neither pleasurable nor painful; they contemplate feeling, perception, formation, and consciousness as neither pleasurable nor painful. They contemplate form as neither self nor non-self; they contemplate feeling, perception, formation, and consciousness as neither self nor non-self. They contemplate form as neither pure nor impure; they contemplate feeling, perception, formation, and consciousness as neither pure nor impure. They contemplate form as neither empty nor non-empty; they contemplate feeling, perception, formation, and consciousness as neither empty nor non-empty. They contemplate form as neither with-signs nor signless; they contemplate feeling, perception, formation, and consciousness as neither with-signs nor signless. They contemplate form as neither with-wishes nor wishless; they contemplate feeling, perception, formation, and consciousness as neither with-wishes nor wishless. They contemplate form as neither tranquil nor non-tranquil; they contemplate feeling, perception, formation, and consciousness as neither tranquil nor non-tranquil. They contemplate form as neither departed nor non-departed; they contemplate feeling, perception, formation, and consciousness as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the eye base as neither permanent nor impermanent; they contemplate the ear, nose, tongue, body, and mind bases as neither permanent nor impermanent. They contemplate the eye base as neither pleasurable nor painful; they contemplate the ear, nose, tongue, body, and mind bases as neither pleasurable nor painful. They contemplate the eye base as neither self nor non-self; they contemplate the ear, nose, tongue, body, and mind bases as neither self nor non-self. They contemplate the eye base as neither pure nor impure; they contemplate the ear, nose, tongue, body, and mind bases as neither pure nor impure. They contemplate the eye base as neither empty nor non-empty; they contemplate the ear, nose, tongue, body, and mind bases as neither empty nor non-empty. They contemplate the eye base as neither with-signs nor signless; they contemplate the ear, nose, tongue, body, and mind bases as neither with-signs nor signless. They contemplate the eye base as neither with-wishes nor wishless; they contemplate the ear, nose, tongue, body, and mind bases as neither with-wishes nor wishless. They contemplate the eye base as neither tranquil nor non-tranquil; they contemplate the ear, nose, tongue, body, and mind bases as neither tranquil nor non-tranquil. They contemplate the eye base as neither departed nor non-departed; they contemplate the ear, nose, tongue, body, and mind bases as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the form base as neither permanent nor impermanent; they contemplate the sound, smell, taste, touch, and dharma bases as neither permanent nor impermanent. They contemplate the form base as neither pleasurable nor painful; they contemplate the sound, smell, taste, touch, and dharma bases as neither pleasurable nor painful. They contemplate the form base as neither self nor non-self; they contemplate the sound, smell, taste, touch, and dharma bases as neither self nor non-self. They contemplate the form base as neither pure nor impure; they contemplate the sound, smell, taste, touch, and dharma bases as neither pure nor impure. They contemplate the form base as neither empty nor non-empty; they contemplate the sound, smell, taste, touch, and dharma bases as neither empty nor non-empty. They contemplate the form base as neither with-signs nor signless; they contemplate the sound, smell, taste, touch, and dharma bases as neither with-signs nor signless. They contemplate the form base as neither with-wishes nor wishless; they contemplate the sound, smell, taste, touch, and dharma bases as neither with-wishes nor wishless. They contemplate the form base as neither tranquil nor non-tranquil; they contemplate the sound, smell, taste, touch, and dharma bases as neither tranquil nor non-tranquil. They contemplate the form base as neither departed nor non-departed; they contemplate the sound, smell, taste, touch, and dharma bases as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the eye element as neither permanent nor impermanent; they contemplate the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as neither permanent nor impermanent. They contemplate the eye element as neither pleasurable nor painful; they contemplate the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as neither pleasurable nor painful. They contemplate the eye element as neither self nor non-self; they contemplate the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as neither self nor non-self. They contemplate the eye element as neither pure nor impure; they contemplate the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as neither pure nor impure. They contemplate the eye element as neither empty nor non-empty; they contemplate the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as neither empty nor non-empty. They contemplate the eye element as neither with-signs nor signless; they contemplate the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as neither with-signs nor signless. They contemplate the eye element as neither with-wishes nor wishless; they contemplate the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as neither with-wishes nor wishless. They contemplate the eye element as neither tranquil nor non-tranquil; they contemplate the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as neither tranquil nor non-tranquil. They contemplate the eye element as neither departed nor non-departed; they contemplate the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the ear element as neither permanent nor impermanent; they contemplate the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as neither permanent nor impermanent. They contemplate the ear element as neither pleasurable nor painful; they contemplate the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as neither pleasurable nor painful. They contemplate the ear element as neither self nor non-self; they contemplate the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as neither self nor non-self. They contemplate the ear element as neither pure nor impure; they contemplate the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as neither pure nor impure. They contemplate the ear element as neither empty nor non-empty; they contemplate the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as neither empty nor non-empty. They contemplate the ear element as neither with-signs nor signless; they contemplate the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as neither with-signs nor signless. They contemplate the ear element as neither with-wishes nor wishless; they contemplate the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as neither with-wishes nor wishless. They contemplate the ear element as neither tranquil nor non-tranquil; they contemplate the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as neither tranquil nor non-tranquil. They contemplate the ear element as neither departed nor non-departed; they contemplate the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the nose element as neither permanent nor impermanent; they contemplate the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as neither permanent nor impermanent. They contemplate the nose element as neither pleasurable nor painful; they contemplate the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as neither pleasurable nor painful. They contemplate the nose element as neither self nor non-self; they contemplate the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as neither self nor non-self. They contemplate the nose element as neither pure nor impure; they contemplate the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as neither pure nor impure. They contemplate the nose element as neither empty nor non-empty; they contemplate the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as neither empty nor non-empty. They contemplate the nose element as neither with-signs nor signless; they contemplate the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as neither with-signs nor signless. They contemplate the nose element as neither with-wishes nor wishless; they contemplate the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as neither with-wishes nor wishless. They contemplate the nose element as neither tranquil nor non-tranquil; they contemplate the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as neither tranquil nor non-tranquil. They contemplate the nose element as neither departed nor non-departed; they contemplate the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the tongue element as neither permanent nor impermanent; they contemplate the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as neither permanent nor impermanent. They contemplate the tongue element as neither pleasurable nor painful; they contemplate the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as neither pleasurable nor painful. They contemplate the tongue element as neither self nor non-self; they contemplate the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as neither self nor non-self. They contemplate the tongue element as neither pure nor impure; they contemplate the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as neither pure nor impure. They contemplate the tongue element as neither empty nor non-empty; they contemplate the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as neither empty nor non-empty. They contemplate the tongue element as neither with-signs nor signless; they contemplate the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as neither with-signs nor signless. They contemplate the tongue element as neither with-wishes nor wishless; they contemplate the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as neither with-wishes nor wishless. They contemplate the tongue element as neither tranquil nor non-tranquil; they contemplate the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as neither tranquil nor non-tranquil. They contemplate the tongue element as neither departed nor non-departed; they contemplate the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the body element as neither permanent nor impermanent; they contemplate the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as neither permanent nor impermanent. They contemplate the body element as neither pleasurable nor painful; they contemplate the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as neither pleasurable nor painful. They contemplate the body element as neither self nor non-self; they contemplate the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as neither self nor non-self. They contemplate the body element as neither pure nor impure; they contemplate the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as neither pure nor impure. They contemplate the body element as neither empty nor non-empty; they contemplate the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as neither empty nor non-empty. They contemplate the body element as neither with-signs nor signless; they contemplate the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as neither with-signs nor signless. They contemplate the body element as neither with-wishes nor wishless; they contemplate the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as neither with-wishes nor wishless. They contemplate the body element as neither tranquil nor non-tranquil; they contemplate the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as neither tranquil nor non-tranquil. They contemplate the body element as neither departed nor non-departed; they contemplate the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the mind element as neither permanent nor impermanent; they contemplate the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as neither permanent nor impermanent. They contemplate the mind element as neither pleasurable nor painful; they contemplate the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as neither pleasurable nor painful. They contemplate the mind element as neither self nor non-self; they contemplate the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as neither self nor non-self. They contemplate the mind element as neither pure nor impure; they contemplate the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as neither pure nor impure. They contemplate the mind element as neither empty nor non-empty; they contemplate the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as neither empty nor non-empty. They contemplate the mind element as neither with-signs nor signless; they contemplate the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as neither with-signs nor signless. They contemplate the mind element as neither with-wishes nor wishless; they contemplate the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as neither with-wishes nor wishless. They contemplate the mind element as neither tranquil nor non-tranquil; they contemplate the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as neither tranquil nor non-tranquil. They contemplate the mind element as neither departed nor non-departed; they contemplate the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the earth element as neither permanent nor impermanent; they contemplate the water, fire, wind, space, and consciousness elements as neither permanent nor impermanent. They contemplate the earth element as neither pleasurable nor painful; they contemplate the water, fire, wind, space, and consciousness elements as neither pleasurable nor painful. They contemplate the earth element as neither self nor non-self; they contemplate the water, fire, wind, space, and consciousness elements as neither self nor non-self. They contemplate the earth element as neither pure nor impure; they contemplate the water, fire, wind, space, and consciousness elements as neither pure nor impure. They contemplate the earth element as neither empty nor non-empty; they contemplate the water, fire, wind, space, and consciousness elements as neither empty nor non-empty. They contemplate the earth element as neither with-signs nor signless; they contemplate the water, fire, wind, space, and consciousness elements as neither with-signs nor signless. They contemplate the earth element as neither with-wishes nor wishless; they contemplate the water, fire, wind, space, and consciousness elements as neither with-wishes nor wishless. They contemplate the earth element as neither tranquil nor non-tranquil; they contemplate the water, fire, wind, space, and consciousness elements as neither tranquil nor non-tranquil. They contemplate the earth element as neither departed nor non-departed; they contemplate the water, fire, wind, space, and consciousness elements as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the noble truth of suffering as neither permanent nor impermanent; they contemplate the noble truths of origination, cessation, and the path as neither permanent nor impermanent. They contemplate the noble truth of suffering as neither pleasurable nor painful; they contemplate the noble truths of origination, cessation, and the path as neither pleasurable nor painful. They contemplate the noble truth of suffering as neither self nor non-self; they contemplate the noble truths of origination, cessation, and the path as neither self nor non-self. They contemplate the noble truth of suffering as neither pure nor impure; they contemplate the noble truths of origination, cessation, and the path as neither pure nor impure. They contemplate the noble truth of suffering as neither empty nor non-empty; they contemplate the noble truths of origination, cessation, and the path as neither empty nor non-empty. They contemplate the noble truth of suffering as neither with-signs nor signless; they contemplate the noble truths of origination, cessation, and the path as neither with-signs nor signless. They contemplate the noble truth of suffering as neither with-wishes nor wishless; they contemplate the noble truths of origination, cessation, and the path as neither with-wishes nor wishless. They contemplate the noble truth of suffering as neither tranquil nor non-tranquil; they contemplate the noble truths of origination, cessation, and the path as neither tranquil nor non-tranquil. They contemplate the noble truth of suffering as neither departed nor non-departed; they contemplate the noble truths of origination, cessation, and the path as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate ignorance as neither permanent nor impermanent; they contemplate formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair as neither permanent nor impermanent. They contemplate ignorance as neither pleasurable nor painful; they contemplate formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as neither pleasurable nor painful. They contemplate ignorance as neither self nor non-self; they contemplate formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as neither self nor non-self. They contemplate ignorance as neither pure nor impure; they contemplate formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as neither pure nor impure. They contemplate ignorance as neither empty nor non-empty; they contemplate formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as neither empty nor non-empty. They contemplate ignorance as neither with-signs nor signless; they contemplate formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as neither with-signs nor signless. They contemplate ignorance as neither with-wishes nor wishless; they contemplate formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as neither with-wishes nor wishless. They contemplate ignorance as neither tranquil nor non-tranquil; they contemplate formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as neither tranquil nor non-tranquil. They contemplate ignorance as neither departed nor non-departed; they contemplate formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate inner emptiness as neither permanent nor impermanent; they contemplate outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature as neither permanent nor impermanent. They contemplate inner emptiness as neither pleasurable nor painful; they contemplate outer emptiness through emptiness of non-nature-self-nature as neither pleasurable nor painful. They contemplate inner emptiness as neither self nor non-self; they contemplate outer emptiness through emptiness of non-nature-self-nature as neither self nor non-self. They contemplate inner emptiness as neither pure nor impure; they contemplate outer emptiness through emptiness of non-nature-self-nature as neither pure nor impure. They contemplate inner emptiness as neither empty nor non-empty; they contemplate outer emptiness through emptiness of non-nature-self-nature as neither empty nor non-empty. They contemplate inner emptiness as neither with-signs nor signless; they contemplate outer emptiness through emptiness of non-nature-self-nature as neither with-signs nor signless. They contemplate inner emptiness as neither with-wishes nor wishless; they contemplate outer emptiness through emptiness of non-nature-self-nature as neither with-wishes nor wishless. They contemplate inner emptiness as neither tranquil nor non-tranquil; they contemplate outer emptiness through emptiness of non-nature-self-nature as neither tranquil nor non-tranquil. They contemplate inner emptiness as neither departed nor non-departed; they contemplate outer emptiness through emptiness of non-nature-self-nature as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the perfection of generosity as neither permanent nor impermanent; they contemplate the perfections of pure precepts, patience, energy, meditation, and wisdom as neither permanent nor impermanent. They contemplate the perfection of generosity as neither pleasurable nor painful; they contemplate the perfections of pure precepts, patience, energy, meditation, and wisdom as neither pleasurable nor painful. They contemplate the perfection of generosity as neither self nor non-self; they contemplate the perfections of pure precepts, patience, energy, meditation, and wisdom as neither self nor non-self. They contemplate the perfection of generosity as neither pure nor impure; they contemplate the perfections of pure precepts, patience, energy, meditation, and wisdom as neither pure nor impure. They contemplate the perfection of generosity as neither empty nor non-empty; they contemplate the perfections of pure precepts, patience, energy, meditation, and wisdom as neither empty nor non-empty. They contemplate the perfection of generosity as neither with-signs nor signless; they contemplate the perfections of pure precepts, patience, energy, meditation, and wisdom as neither with-signs nor signless. They contemplate the perfection of generosity as neither with-wishes nor wishless; they contemplate the perfections of pure precepts, patience, energy, meditation, and wisdom as neither with-wishes nor wishless. They contemplate the perfection of generosity as neither tranquil nor non-tranquil; they contemplate the perfections of pure precepts, patience, energy, meditation, and wisdom as neither tranquil nor non-tranquil. They contemplate the perfection of generosity as neither departed nor non-departed; they contemplate the perfections of pure precepts, patience, energy, meditation, and wisdom as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the four dhyānas as neither permanent nor impermanent; they contemplate the four immeasurables and four formless concentrations as neither permanent nor impermanent. They contemplate the four dhyānas as neither pleasurable nor painful; they contemplate the four immeasurables and four formless concentrations as neither pleasurable nor painful. They contemplate the four dhyānas as neither self nor non-self; they contemplate the four immeasurables and four formless concentrations as neither self nor non-self. They contemplate the four dhyānas as neither pure nor impure; they contemplate the four immeasurables and four formless concentrations as neither pure nor impure. They contemplate the four dhyānas as neither empty nor non-empty; they contemplate the four immeasurables and four formless concentrations as neither empty nor non-empty. They contemplate the four dhyānas as neither with-signs nor signless; they contemplate the four immeasurables and four formless concentrations as neither with-signs nor signless. They contemplate the four dhyānas as neither with-wishes nor wishless; they contemplate the four immeasurables and four formless concentrations as neither with-wishes nor wishless. They contemplate the four dhyānas as neither tranquil nor non-tranquil; they contemplate the four immeasurables and four formless concentrations as neither tranquil nor non-tranquil. They contemplate the four dhyānas as neither departed nor non-departed; they contemplate the four immeasurables and four formless concentrations as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the eight liberations as neither permanent nor impermanent; they contemplate the eight spheres of mastery, nine successive concentrations, and ten totalities as neither permanent nor impermanent. They contemplate the eight liberations as neither pleasurable nor painful; they contemplate the eight spheres of mastery, nine successive concentrations, and ten totalities as neither pleasurable nor painful. They contemplate the eight liberations as neither self nor non-self; they contemplate the eight spheres of mastery, nine successive concentrations, and ten totalities as neither self nor non-self. They contemplate the eight liberations as neither pure nor impure; they contemplate the eight spheres of mastery, nine successive concentrations, and ten totalities as neither pure nor impure. They contemplate the eight liberations as neither empty nor non-empty; they contemplate the eight spheres of mastery, nine successive concentrations, and ten totalities as neither empty nor non-empty. They contemplate the eight liberations as neither with-signs nor signless; they contemplate the eight spheres of mastery, nine successive concentrations, and ten totalities as neither with-signs nor signless. They contemplate the eight liberations as neither with-wishes nor wishless; they contemplate the eight spheres of mastery, nine successive concentrations, and ten totalities as neither with-wishes nor wishless. They contemplate the eight liberations as neither tranquil nor non-tranquil; they contemplate the eight spheres of mastery, nine successive concentrations, and ten totalities as neither tranquil nor non-tranquil. They contemplate the eight liberations as neither departed nor non-departed; they contemplate the eight spheres of mastery, nine successive concentrations, and ten totalities as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the four foundations of mindfulness as neither permanent nor impermanent; they contemplate the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path as neither permanent nor impermanent. They contemplate the four foundations of mindfulness as neither pleasurable nor painful; they contemplate the four right efforts through the noble eightfold path as neither pleasurable nor painful. They contemplate the four foundations of mindfulness as neither self nor non-self; they contemplate the four right efforts through the noble eightfold path as neither self nor non-self. They contemplate the four foundations of mindfulness as neither pure nor impure; they contemplate the four right efforts through the noble eightfold path as neither pure nor impure. They contemplate the four foundations of mindfulness as neither empty nor non-empty; they contemplate the four right efforts through the noble eightfold path as neither empty nor non-empty. They contemplate the four foundations of mindfulness as neither with-signs nor signless; they contemplate the four right efforts through the noble eightfold path as neither with-signs nor signless. They contemplate the four foundations of mindfulness as neither with-wishes nor wishless; they contemplate the four right efforts through the noble eightfold path as neither with-wishes nor wishless. They contemplate the four foundations of mindfulness as neither tranquil nor non-tranquil; they contemplate the four right efforts through the noble eightfold path as neither tranquil nor non-tranquil. They contemplate the four foundations of mindfulness as neither departed nor non-departed; they contemplate the four right efforts through the noble eightfold path as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the dharma gate of liberation through emptiness as neither permanent nor impermanent; they contemplate the dharma gates of liberation through signlessness and wishlessness as neither permanent nor impermanent. They contemplate the dharma gate of liberation through emptiness as neither pleasurable nor painful; they contemplate the dharma gates of liberation through signlessness and wishlessness as neither pleasurable nor painful. They contemplate the dharma gate of liberation through emptiness as neither self nor non-self; they contemplate the dharma gates of liberation through signlessness and wishlessness as neither self nor non-self. They contemplate the dharma gate of liberation through emptiness as neither pure nor impure; they contemplate the dharma gates of liberation through signlessness and wishlessness as neither pure nor impure. They contemplate the dharma gate of liberation through emptiness as neither empty nor non-empty; they contemplate the dharma gates of liberation through signlessness and wishlessness as neither empty nor non-empty. They contemplate the dharma gate of liberation through emptiness as neither with-signs nor signless; they contemplate the dharma gates of liberation through signlessness and wishlessness as neither with-signs nor signless. They contemplate the dharma gate of liberation through emptiness as neither with-wishes nor wishless; they contemplate the dharma gates of liberation through signlessness and wishlessness as neither with-wishes nor wishless. They contemplate the dharma gate of liberation through emptiness as neither tranquil nor non-tranquil; they contemplate the dharma gates of liberation through signlessness and wishlessness as neither tranquil nor non-tranquil. They contemplate the dharma gate of liberation through emptiness as neither departed nor non-departed; they contemplate the dharma gates of liberation through signlessness and wishlessness as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the five kinds of eyes as neither permanent nor impermanent; they contemplate the six supernatural powers as neither permanent nor impermanent. They contemplate the five kinds of eyes as neither pleasurable nor painful; they contemplate the six supernatural powers as neither pleasurable nor painful. They contemplate the five kinds of eyes as neither self nor non-self; they contemplate the six supernatural powers as neither self nor non-self. They contemplate the five kinds of eyes as neither pure nor impure; they contemplate the six supernatural powers as neither pure nor impure. They contemplate the five kinds of eyes as neither empty nor non-empty; they contemplate the six supernatural powers as neither empty nor non-empty. They contemplate the five kinds of eyes as neither with-signs nor signless; they contemplate the six supernatural powers as neither with-signs nor signless. They contemplate the five kinds of eyes as neither with-wishes nor wishless; they contemplate the six supernatural powers as neither with-wishes nor wishless. They contemplate the five kinds of eyes as neither tranquil nor non-tranquil; they contemplate the six supernatural powers as neither tranquil nor non-tranquil. They contemplate the five kinds of eyes as neither departed nor non-departed; they contemplate the six supernatural powers as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the ten powers of the Buddha as neither permanent nor impermanent; they contemplate the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha as neither permanent nor impermanent. They contemplate the ten powers of the Buddha as neither pleasurable nor painful; they contemplate the four fearlessnesses through the eighteen unshared qualities of the Buddha as neither pleasurable nor painful. They contemplate the ten powers of the Buddha as neither self nor non-self; they contemplate the four fearlessnesses through the eighteen unshared qualities of the Buddha as neither self nor non-self. They contemplate the ten powers of the Buddha as neither pure nor impure; they contemplate the four fearlessnesses through the eighteen unshared qualities of the Buddha as neither pure nor impure. They contemplate the ten powers of the Buddha as neither empty nor non-empty; they contemplate the four fearlessnesses through the eighteen unshared qualities of the Buddha as neither empty nor non-empty. They contemplate the ten powers of the Buddha as neither with-signs nor signless; they contemplate the four fearlessnesses through the eighteen unshared qualities of the Buddha as neither with-signs nor signless. They contemplate the ten powers of the Buddha as neither with-wishes nor wishless; they contemplate the four fearlessnesses through the eighteen unshared qualities of the Buddha as neither with-wishes nor wishless. They contemplate the ten powers of the Buddha as neither tranquil nor non-tranquil; they contemplate the four fearlessnesses through the eighteen unshared qualities of the Buddha as neither tranquil nor non-tranquil. They contemplate the ten powers of the Buddha as neither departed nor non-departed; they contemplate the four fearlessnesses through the eighteen unshared qualities of the Buddha as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate suchness as neither permanent nor impermanent; they contemplate the dharma realm, dharma nature, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm as neither permanent nor impermanent. They contemplate suchness as neither pleasurable nor painful; they contemplate the dharma realm through the inconceivable realm as neither pleasurable nor painful. They contemplate suchness as neither self nor non-self; they contemplate the dharma realm through the inconceivable realm as neither self nor non-self. They contemplate suchness as neither pure nor impure; they contemplate the dharma realm through the inconceivable realm as neither pure nor impure. They contemplate suchness as neither empty nor non-empty; they contemplate the dharma realm through the inconceivable realm as neither empty nor non-empty. They contemplate suchness as neither with-signs nor signless; they contemplate the dharma realm through the inconceivable realm as neither with-signs nor signless. They contemplate suchness as neither with-wishes nor wishless; they contemplate the dharma realm through the inconceivable realm as neither with-wishes nor wishless. They contemplate suchness as neither tranquil nor non-tranquil; they contemplate the dharma realm through the inconceivable realm as neither tranquil nor non-tranquil. They contemplate suchness as neither departed nor non-departed; they contemplate the dharma realm through the inconceivable realm as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the fruit of Supreme Enlightenment as neither permanent nor impermanent; they contemplate the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects as neither permanent nor impermanent. They contemplate the fruit of Supreme Enlightenment as neither pleasurable nor painful; they contemplate the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects as neither pleasurable nor painful. They contemplate the fruit of Supreme Enlightenment as neither self nor non-self; they contemplate the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects as neither self nor non-self. They contemplate the fruit of Supreme Enlightenment as neither pure nor impure; they contemplate the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects as neither pure nor impure. They contemplate the fruit of Supreme Enlightenment as neither empty nor non-empty; they contemplate the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects as neither empty nor non-empty. They contemplate the fruit of Supreme Enlightenment as neither with-signs nor signless; they contemplate the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects as neither with-signs nor signless. They contemplate the fruit of Supreme Enlightenment as neither with-wishes nor wishless; they contemplate the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects as neither with-wishes nor wishless. They contemplate the fruit of Supreme Enlightenment as neither tranquil nor non-tranquil; they contemplate the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects as neither tranquil nor non-tranquil. They contemplate the fruit of Supreme Enlightenment as neither departed nor non-departed; they contemplate the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate the dharma of non-forgetfulness as neither permanent nor impermanent; they contemplate the nature of constant equanimity as neither permanent nor impermanent. They contemplate the dharma of non-forgetfulness as neither pleasurable nor painful; they contemplate the nature of constant equanimity as neither pleasurable nor painful. They contemplate the dharma of non-forgetfulness as neither self nor non-self; they contemplate the nature of constant equanimity as neither self nor non-self. They contemplate the dharma of non-forgetfulness as neither pure nor impure; they contemplate the nature of constant equanimity as neither pure nor impure. They contemplate the dharma of non-forgetfulness as neither empty nor non-empty; they contemplate the nature of constant equanimity as neither empty nor non-empty. They contemplate the dharma of non-forgetfulness as neither with-signs nor signless; they contemplate the nature of constant equanimity as neither with-signs nor signless. They contemplate the dharma of non-forgetfulness as neither with-wishes nor wishless; they contemplate the nature of constant equanimity as neither with-wishes nor wishless. They contemplate the dharma of non-forgetfulness as neither tranquil nor non-tranquil; they contemplate the nature of constant equanimity as neither tranquil nor non-tranquil. They contemplate the dharma of non-forgetfulness as neither departed nor non-departed; they contemplate the nature of constant equanimity as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they contemplate all the dhāraṇī dharma gates as neither permanent nor impermanent; they contemplate all the samādhi dharma gates as neither permanent nor impermanent. They contemplate all the dhāraṇī dharma gates as neither pleasurable nor painful; they contemplate all the samādhi dharma gates as neither pleasurable nor painful. They contemplate all the dhāraṇī dharma gates as neither self nor non-self; they contemplate all the samādhi dharma gates as neither self nor non-self. They contemplate all the dhāraṇī dharma gates as neither pure nor impure; they contemplate all the samādhi dharma gates as neither pure nor impure. They contemplate all the dhāraṇī dharma gates as neither empty nor non-empty; they contemplate all the samādhi dharma gates as neither empty nor non-empty. They contemplate all the dhāraṇī dharma gates as neither with-signs nor signless; they contemplate all the samādhi dharma gates as neither with-signs nor signless. They contemplate all the dhāraṇī dharma gates as neither with-wishes nor wishless; they contemplate all the samādhi dharma gates as neither with-wishes nor wishless. They contemplate all the dhāraṇī dharma gates as neither tranquil nor non-tranquil; they contemplate all the samādhi dharma gates as neither tranquil nor non-tranquil. They contemplate all the dhāraṇī dharma gates as neither departed nor non-departed; they contemplate all the samādhi dharma gates as neither departed nor non-departed.
Śāriputra, this is called contemplating dharmas.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they should contemplate dharmas in such a way.