THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 77
Chapter 22: INDRA (1)
At that time, the four Great Heavenly Kings of this trichiliocosm, together with immeasurable hundreds of thousands of innumerable hundred million divine hosts of those four great heavens, all came together and assembled. Indra of this trichiliocosm, together with immeasurable hundreds of thousands of innumerable hundred million divine hosts of the Heaven of the Thirty-Three, came together and assembled. The Heavenly King of the Yāma heaven of this trichiliocosm, together with immeasurable hundreds of thousands of innumerable hundred million divine hosts of the Yāma heaven, all came together and assembled. The Heavenly King Tuṣita of this trichiliocosm, together with immeasurable hundreds of thousands of innumerable hundred million divine hosts of the Tuṣita heaven, came together and assembled. The Heavenly King of Nirmāṇarati of this trichiliocosm, together with immeasurable hundreds of thousands of innumerable hundred million divine hosts of the Nirmāṇarati heaven, all came together and assembled. The Heavenly King Vaśavartin of this trichiliocosm, together with immeasurable hundreds of thousands of innumerable hundred million divine hosts of the Paranirmitavaśavartin heaven, all came together and assembled. The Heavenly King Mahābrahma of this trichiliocosm, together with immeasurable hundreds of thousands of innumerable hundred million divine hosts of the first dhyāna heaven, all came together and assembled. The Ābhāsvara Pure Gods of this trichiliocosm, together with immeasurable hundreds of thousands of innumerable hundred million divine hosts of the second dhyāna heaven, all came together and assembled. The Subhakṛtsna Pure Gods of this trichiliocosm, together with immeasurable hundreds of thousands of innumerable hundred million divine hosts of the third dhyāna heaven, all came together and assembled. The Bṛhatphala Gods of this trichiliocosm, together with immeasurable hundreds of thousands of innumerable hundred million divine hosts of the fourth dhyāna heaven, all came together and assembled. The Akaniṣṭha Gods of this trichiliocosm, together with immeasurable hundreds of thousands of innumerable hundred million divine hosts of the Pure Abode heavens, all came together and assembled. All these divine hosts possessed radiance from their wondrous bodies acquired through superior karma, yet compared to the constant radiance always emanating from the body of the Tathāgata, one hundred parts is not equal to one, one thousand parts is not equal to one, one hundred thousand parts is not equal to one, up to even one hundred thousand innumerable hundred million parts is not equal to one. And so on — parts by counting, parts by calculation, parts by analogy, up to the upaniṣad portion (the ultimate fraction) — all are not equal to one. Why? Because the constant radiance always emanating from the body of the Tathāgata is brilliantly luminous. Among all kinds of light it is supreme, most excellent, most exalted, most wondrous, incomparable, without equal, unsurpassed and foremost, eclipsing the light of all the gods and causing it not to appear clearly — just as black iron compared to gold from Jambudvīpa.
At that time, Indra Śakra said to Subhūti:
“Now all the gods of the desire realm and form realm in this trichiliocosm have all come to gather, all thirsting to hear the Venerable One proclaim the perfection of wisdom. Venerable One, what is the perfection of wisdom of the Great Bodhisattva? How should a Great Bodhisattva abide in the perfection of wisdom? How should a Great Bodhisattva study the perfection of wisdom?”
The Elder Subhūti said to Indra:
“Excellent! Kauśika, you gods, listen carefully! Listen carefully! I shall, relying on the spiritual power of the Buddhas and according to the Tathāgata’s intention, proclaim the perfection of wisdom for the Great Bodhisattvas. Kauśika, regarding the proper resting place and proper field of study for Great Bodhisattvas — you gods, any among you who have not yet given rise to the aspiration seeking the fruit of Supreme Enlightenment should now all give rise to it. Kauśika, anyone who has entered the right nature of separation from birth of the Śrāvakas and Pratyekabuddhas cannot return to give rise to the aspiration seeking the fruit of Supreme Enlightenment. Why? Because with respect to the stream of conditioned existence, they have already caused a severance. Among those here, if anyone can give rise to the aspiration directed toward the fruit of Supreme Enlightenment, I also rejoice in this. Why? Because with respect to the most supreme learned scholars, one should seek the highest dharma; with respect to the most wondrous and good among sentient beings, I would not in any way obstruct them.
Kauśika, you ask ‘what is the perfection of wisdom of the Great Bodhisattva?’ Listen! Listen! I will explain it for you. Kauśika, if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, contemplates form as impermanent; contemplates feeling, perception, formation, and consciousness as impermanent; contemplates form as suffering; contemplates feeling, perception, formation, and consciousness as suffering; contemplates form as non-self; contemplates feeling, perception, formation, and consciousness as non-self; contemplates form as impure; contemplates feeling, perception, formation, and consciousness as impure; contemplates form as empty; contemplates feeling, perception, formation, and consciousness as empty; contemplates form as signless; contemplates feeling, perception, formation, and consciousness as signless; contemplates form as wishless; contemplates feeling, perception, formation, and consciousness as wishless; contemplates form as tranquil; contemplates feeling, perception, formation, and consciousness as tranquil; contemplates form as departed; contemplates feeling, perception, formation, and consciousness as departed; contemplates form as like illness; contemplates feeling, perception, formation, and consciousness as like illness; contemplates form as like an abscess; contemplates feeling, perception, formation, and consciousness as like an abscess; contemplates form as like an arrow; contemplates feeling, perception, formation, and consciousness as like an arrow; contemplates form as like a wound; contemplates feeling, perception, formation, and consciousness as like a wound; contemplates form as burning; contemplates feeling, perception, formation, and consciousness as burning; contemplates form as oppressive; contemplates feeling, perception, formation, and consciousness as oppressive; contemplates form as decaying; contemplates feeling, perception, formation, and consciousness as decaying; contemplates form as withering; contemplates feeling, perception, formation, and consciousness as withering; contemplates form as fluctuating; contemplates feeling, perception, formation, and consciousness as fluctuating; contemplates form as rapidly perishing; contemplates feeling, perception, formation, and consciousness as rapidly perishing; contemplates form as frightening; contemplates feeling, perception, formation, and consciousness as frightening; contemplates form as repulsive; contemplates feeling, perception, formation, and consciousness as repulsive; contemplates form as calamitous; contemplates feeling, perception, formation, and consciousness as calamitous; contemplates form as having disaster; contemplates feeling, perception, formation, and consciousness as having disaster; contemplates form as having pestilence; contemplates feeling, perception, formation, and consciousness as having pestilence; contemplates form as having leprosy; contemplates feeling, perception, formation, and consciousness as having leprosy; contemplates the nature of form as unsettled; contemplates the nature of feeling, perception, formation, and consciousness as unsettled; contemplates form as unreliable; contemplates feeling, perception, formation, and consciousness as unreliable; contemplates form as neither arising nor ceasing; contemplates feeling, perception, formation, and consciousness as neither arising nor ceasing; contemplates form as neither defiled nor pure; contemplates feeling, perception, formation, and consciousness as neither defiled nor pure; contemplates form as neither created nor acting; contemplates feeling, perception, formation, and consciousness as neither created nor acting — then, Kauśika, this is the perfection of wisdom of the Great Bodhisattva.
Kauśika, if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, contemplates the eye base as impermanent; contemplates the ear, nose, tongue, body, and mind bases as impermanent; contemplates the eye base as suffering; contemplates the ear, nose, tongue, body, and mind bases as suffering; contemplates the eye base as non-self; contemplates the ear, nose, tongue, body, and mind bases as non-self; contemplates the eye base as impure; contemplates the ear, nose, tongue, body, and mind bases as impure; contemplates the eye base as empty; contemplates the ear, nose, tongue, body, and mind bases as empty; contemplates the eye base as signless; contemplates the ear, nose, tongue, body, and mind bases as signless; contemplates the eye base as wishless; contemplates the ear, nose, tongue, body, and mind bases as wishless; contemplates the eye base as tranquil; contemplates the ear, nose, tongue, body, and mind bases as tranquil; contemplates the eye base as departed; contemplates the ear, nose, tongue, body, and mind bases as departed; contemplates the eye base as like illness; contemplates the ear, nose, tongue, body, and mind bases as like illness; contemplates the eye base as like an abscess; contemplates the ear, nose, tongue, body, and mind bases as like an abscess; contemplates the eye base as like an arrow; contemplates the ear, nose, tongue, body, and mind bases as like an arrow; contemplates the eye base as like a wound; contemplates the ear, nose, tongue, body, and mind bases as like a wound; contemplates the eye base as burning; contemplates the ear, nose, tongue, body, and mind bases as burning; contemplates the eye base as oppressive; contemplates the ear, nose, tongue, body, and mind bases as oppressive; contemplates the eye base as decaying; contemplates the ear, nose, tongue, body, and mind bases as decaying; contemplates the eye base as withering; contemplates the ear, nose, tongue, body, and mind bases as withering; contemplates the eye base as fluctuating; contemplates the ear, nose, tongue, body, and mind bases as fluctuating; contemplates the eye base as rapidly perishing; contemplates the ear, nose, tongue, body, and mind bases as rapidly perishing; contemplates the eye base as frightening; contemplates the ear, nose, tongue, body, and mind bases as frightening; contemplates the eye base as repulsive; contemplates the ear, nose, tongue, body, and mind bases as repulsive; contemplates the eye base as calamitous; contemplates the ear, nose, tongue, body, and mind bases as calamitous; contemplates the eye base as having disaster; contemplates the ear, nose, tongue, body, and mind bases as having disaster; contemplates the eye base as having pestilence; contemplates the ear, nose, tongue, body, and mind bases as having pestilence; contemplates the eye base as having leprosy; contemplates the ear, nose, tongue, body, and mind bases as having leprosy; contemplates the nature of the eye base as unsettled; contemplates the nature of the ear, nose, tongue, body, and mind bases as unsettled; contemplates the eye base as unreliable; contemplates the ear, nose, tongue, body, and mind bases as unreliable; contemplates the eye base as neither arising nor ceasing; contemplates the ear, nose, tongue, body, and mind bases as neither arising nor ceasing; contemplates the eye base as neither defiled nor pure; contemplates the ear, nose, tongue, body, and mind bases as neither defiled nor pure; contemplates the eye base as neither created nor acting; contemplates the ear, nose, tongue, body, and mind bases as neither created nor acting — then, Kauśika, this is the perfection of wisdom of the Great Bodhisattva.
Kauśika, if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, contemplates the form base as impermanent; contemplates the sound, smell, taste, touch, and dharma bases as impermanent; contemplates the form base as suffering; contemplates the sound, smell, taste, touch, and dharma bases as suffering; contemplates the form base as non-self; contemplates the sound, smell, taste, touch, and dharma bases as non-self; contemplates the form base as impure; contemplates the sound, smell, taste, touch, and dharma bases as impure; contemplates the form base as empty; contemplates the sound, smell, taste, touch, and dharma bases as empty; contemplates the form base as signless; contemplates the sound, smell, taste, touch, and dharma bases as signless; contemplates the form base as wishless; contemplates the sound, smell, taste, touch, and dharma bases as wishless; contemplates the form base as tranquil; contemplates the sound, smell, taste, touch, and dharma bases as tranquil; contemplates the form base as departed; contemplates the sound, smell, taste, touch, and dharma bases as departed; contemplates the form base as like illness; contemplates the sound, smell, taste, touch, and dharma bases as like illness; contemplates the form base as like an abscess; contemplates the sound, smell, taste, touch, and dharma bases as like an abscess; contemplates the form base as like an arrow; contemplates the sound, smell, taste, touch, and dharma bases as like an arrow; contemplates the form base as like a wound; contemplates the sound, smell, taste, touch, and dharma bases as like a wound; contemplates the form base as burning; contemplates the sound, smell, taste, touch, and dharma bases as burning; contemplates the form base as oppressive; contemplates the sound, smell, taste, touch, and dharma bases as oppressive; contemplates the form base as decaying; contemplates the sound, smell, taste, touch, and dharma bases as decaying; contemplates the form base as withering; contemplates the sound, smell, taste, touch, and dharma bases as withering; contemplates the form base as fluctuating; contemplates the sound, smell, taste, touch, and dharma bases as fluctuating; contemplates the form base as rapidly perishing; contemplates the sound, smell, taste, touch, and dharma bases as rapidly perishing; contemplates the form base as frightening; contemplates the sound, smell, taste, touch, and dharma bases as frightening; contemplates the form base as repulsive; contemplates the sound, smell, taste, touch, and dharma bases as repulsive; contemplates the form base as calamitous; contemplates the sound, smell, taste, touch, and dharma bases as calamitous; contemplates the form base as having disaster; contemplates the sound, smell, taste, touch, and dharma bases as having disaster; contemplates the form base as having pestilence; contemplates the sound, smell, taste, touch, and dharma bases as having pestilence; contemplates the form base as having leprosy; contemplates the sound, smell, taste, touch, and dharma bases as having leprosy; contemplates the nature of the form base as unsettled; contemplates the nature of the sound, smell, taste, touch, and dharma bases as unsettled; contemplates the form base as unreliable; contemplates the sound, smell, taste, touch, and dharma bases as unreliable; contemplates the form base as neither arising nor ceasing; contemplates the sound, smell, taste, touch, and dharma bases as neither arising nor ceasing; contemplates the form base as neither defiled nor pure; contemplates the sound, smell, taste, touch, and dharma bases as neither defiled nor pure; contemplates the form base as neither created nor acting; contemplates the sound, smell, taste, touch, and dharma bases as neither created nor acting — then, Kauśika, this is the perfection of wisdom of the Great Bodhisattva.
Kauśika, if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, contemplates the eye element as impermanent; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as impermanent; contemplates the eye element as suffering; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as suffering; contemplates the eye element as non-self; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as non-self; contemplates the eye element as impure; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as impure; contemplates the eye element as empty; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as empty; contemplates the eye element as signless; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as signless; contemplates the eye element as wishless; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as wishless; contemplates the eye element as tranquil; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as tranquil; contemplates the eye element as departed; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as departed; contemplates the eye element as like illness; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as like illness; contemplates the eye element as like an abscess; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as like an abscess; contemplates the eye element as like an arrow; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as like an arrow; contemplates the eye element as like a wound; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as like a wound; contemplates the eye element as burning; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as burning; contemplates the eye element as oppressive; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as oppressive; contemplates the eye element as decaying; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as decaying; contemplates the eye element as withering; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as withering; contemplates the eye element as fluctuating; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as fluctuating; contemplates the eye element as rapidly perishing; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as rapidly perishing; contemplates the eye element as frightening; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as frightening; contemplates the eye element as repulsive; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as repulsive; contemplates the eye element as calamitous; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as calamitous; contemplates the eye element as having disaster; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as having disaster; contemplates the eye element as having pestilence; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as having pestilence; contemplates the eye element as having leprosy; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as having leprosy; contemplates the nature of the eye element as unsettled; contemplates the nature of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as unsettled; contemplates the eye element as unreliable; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as unreliable; contemplates the eye element as neither arising nor ceasing; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as neither arising nor ceasing; contemplates the eye element as neither defiled nor pure; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as neither defiled nor pure; contemplates the eye element as neither created nor acting; contemplates the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as neither created nor acting — then, Kauśika, this is the perfection of wisdom of the Great Bodhisattva.
Kauśika, if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, contemplates the ear element as impermanent; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as impermanent; contemplates the ear element as suffering; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as suffering; contemplates the ear element as non-self; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as non-self; contemplates the ear element as impure; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as impure; contemplates the ear element as empty; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as empty; contemplates the ear element as signless; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as signless; contemplates the ear element as wishless; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as wishless; contemplates the ear element as tranquil; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as tranquil; contemplates the ear element as departed; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as departed; contemplates the ear element as like illness; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as like illness; contemplates the ear element as like an abscess; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as like an abscess; contemplates the ear element as like an arrow; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as like an arrow; contemplates the ear element as like a wound; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as like a wound; contemplates the ear element as burning; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as burning; contemplates the ear element as oppressive; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as oppressive; contemplates the ear element as decaying; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as decaying; contemplates the ear element as withering; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as withering; contemplates the ear element as fluctuating; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as fluctuating; contemplates the ear element as rapidly perishing; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as rapidly perishing; contemplates the ear element as frightening; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as frightening; contemplates the ear element as repulsive; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as repulsive; contemplates the ear element as calamitous; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as calamitous; contemplates the ear element as having disaster; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as having disaster; contemplates the ear element as having pestilence; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as having pestilence; contemplates the ear element as having leprosy; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as having leprosy; contemplates the nature of the ear element as unsettled; contemplates the nature of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as unsettled; contemplates the ear element as unreliable; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as unreliable; contemplates the ear element as neither arising nor ceasing; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as neither arising nor ceasing; contemplates the ear element as neither defiled nor pure; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as neither defiled nor pure; contemplates the ear element as neither created nor acting; contemplates the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as neither created nor acting — then, Kauśika, this is the perfection of wisdom of the Great Bodhisattva.
Kauśika, if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, contemplates the nose element as impermanent; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as impermanent; contemplates the nose element as suffering; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as suffering; contemplates the nose element as non-self; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as non-self; contemplates the nose element as impure; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as impure; contemplates the nose element as empty; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as empty; contemplates the nose element as signless; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as signless; contemplates the nose element as wishless; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as wishless; contemplates the nose element as tranquil; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as tranquil; contemplates the nose element as departed; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as departed; contemplates the nose element as like illness; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as like illness; contemplates the nose element as like an abscess; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as like an abscess; contemplates the nose element as like an arrow; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as like an arrow; contemplates the nose element as like a wound; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as like a wound; contemplates the nose element as burning; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as burning; contemplates the nose element as oppressive; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as oppressive; contemplates the nose element as decaying; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as decaying; contemplates the nose element as withering; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as withering; contemplates the nose element as fluctuating; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as fluctuating; contemplates the nose element as rapidly perishing; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as rapidly perishing; contemplates the nose element as frightening; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as frightening; contemplates the nose element as repulsive; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as repulsive; contemplates the nose element as calamitous; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as calamitous; contemplates the nose element as having disaster; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as having disaster; contemplates the nose element as having pestilence; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as having pestilence; contemplates the nose element as having leprosy; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as having leprosy; contemplates the nature of the nose element as unsettled; contemplates the nature of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as unsettled; contemplates the nose element as unreliable; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as unreliable; contemplates the nose element as neither arising nor ceasing; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as neither arising nor ceasing; contemplates the nose element as neither defiled nor pure; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as neither defiled nor pure; contemplates the nose element as neither created nor acting; contemplates the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as neither created nor acting — then, Kauśika, this is the perfection of wisdom of the Great Bodhisattva.
Kauśika, if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, contemplates the tongue element as impermanent; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as impermanent; contemplates the tongue element as suffering; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as suffering; contemplates the tongue element as non-self; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as non-self; contemplates the tongue element as impure; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as impure; contemplates the tongue element as empty; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as empty; contemplates the tongue element as signless; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as signless; contemplates the tongue element as wishless; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as wishless; contemplates the tongue element as tranquil; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as tranquil; contemplates the tongue element as departed; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as departed; contemplates the tongue element as like illness; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as like illness; contemplates the tongue element as like an abscess; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as like an abscess; contemplates the tongue element as like an arrow; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as like an arrow; contemplates the tongue element as like a wound; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as like a wound; contemplates the tongue element as burning; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as burning; contemplates the tongue element as oppressive; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as oppressive; contemplates the tongue element as decaying; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as decaying; contemplates the tongue element as withering; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as withering; contemplates the tongue element as fluctuating; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as fluctuating; contemplates the tongue element as rapidly perishing; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as rapidly perishing; contemplates the tongue element as frightening; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as frightening; contemplates the tongue element as repulsive; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as repulsive; contemplates the tongue element as calamitous; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as calamitous; contemplates the tongue element as having disaster; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as having disaster; contemplates the tongue element as having pestilence; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as having pestilence; contemplates the tongue element as having leprosy; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as having leprosy; contemplates the nature of the tongue element as unsettled; contemplates the nature of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as unsettled; contemplates the tongue element as unreliable; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as unreliable; contemplates the tongue element as neither arising nor ceasing; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as neither arising nor ceasing; contemplates the tongue element as neither defiled nor pure; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as neither defiled nor pure; contemplates the tongue element as neither created nor acting; contemplates the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as neither created nor acting — then, Kauśika, this is the perfection of wisdom of the Great Bodhisattva.
Kauśika, if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, contemplates the body element as impermanent; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as impermanent; contemplates the body element as suffering; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as suffering; contemplates the body element as non-self; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as non-self; contemplates the body element as impure; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as impure; contemplates the body element as empty; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as empty; contemplates the body element as signless; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as signless; contemplates the body element as wishless; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as wishless; contemplates the body element as tranquil; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as tranquil; contemplates the body element as departed; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as departed; contemplates the body element as like illness; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as like illness; contemplates the body element as like an abscess; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as like an abscess; contemplates the body element as like an arrow; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as like an arrow; contemplates the body element as like a wound; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as like a wound; contemplates the body element as burning; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as burning; contemplates the body element as oppressive; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as oppressive; contemplates the body element as decaying; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as decaying; contemplates the body element as withering; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as withering; contemplates the body element as fluctuating; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as fluctuating; contemplates the body element as rapidly perishing; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as rapidly perishing; contemplates the body element as frightening; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as frightening; contemplates the body element as repulsive; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as repulsive; contemplates the body element as calamitous; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as calamitous; contemplates the body element as having disaster; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as having disaster; contemplates the body element as having pestilence; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as having pestilence; contemplates the body element as having leprosy; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as having leprosy; contemplates the nature of the body element as unsettled; contemplates the nature of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as unsettled; contemplates the body element as unreliable; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as unreliable; contemplates the body element as neither arising nor ceasing; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as neither arising nor ceasing; contemplates the body element as neither defiled nor pure; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as neither defiled nor pure; contemplates the body element as neither created nor acting; contemplates the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as neither created nor acting — then, Kauśika, this is the perfection of wisdom of the Great Bodhisattva.
Kauśika, if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, contemplates the mind element as impermanent; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as impermanent; contemplates the mind element as suffering; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as suffering; contemplates the mind element as non-self; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as non-self; contemplates the mind element as impure; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as impure; contemplates the mind element as empty; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as empty; contemplates the mind element as signless; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as signless; contemplates the mind element as wishless; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as wishless; contemplates the mind element as tranquil; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as tranquil; contemplates the mind element as departed; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as departed; contemplates the mind element as like illness; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as like illness; contemplates the mind element as like an abscess; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as like an abscess; contemplates the mind element as like an arrow; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as like an arrow; contemplates the mind element as like a wound; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as like a wound; contemplates the mind element as burning; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as burning; contemplates the mind element as oppressive; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as oppressive; contemplates the mind element as decaying; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as decaying; contemplates the mind element as withering; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as withering; contemplates the mind element as fluctuating; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as fluctuating; contemplates the mind element as rapidly perishing; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as rapidly perishing; contemplates the mind element as frightening; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as frightening; contemplates the mind element as repulsive; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as repulsive; contemplates the mind element as calamitous; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as calamitous; contemplates the mind element as having disaster; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as having disaster; contemplates the mind element as having pestilence; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as having pestilence; contemplates the mind element as having leprosy; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as having leprosy; contemplates the nature of the mind element as unsettled; contemplates the nature of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as unsettled; contemplates the mind element as unreliable; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as unreliable; contemplates the mind element as neither arising nor ceasing; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as neither arising nor ceasing; contemplates the mind element as neither defiled nor pure; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as neither defiled nor pure; contemplates the mind element as neither created nor acting; contemplates the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as neither created nor acting — then, Kauśika, this is the perfection of wisdom of the Great Bodhisattva.