THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 85
Chapter 26: STUDYING PRAJÑĀ (1)
At that time, Indra Śakra gave rise to this thought:
“The Venerable Subhūti’s wisdom is supremely profound and marvelous — he does not abandon conventional designations and yet expounds the nature of dharmas.”
The Buddha, knowing the thought of Indra Śakra, immediately confirmed:
“What Kauśika has thought is correct — the Elder Subhūti’s wisdom is indeed profound and marvelous: he does not abandon conventional designations and yet expounds the nature of dharmas.”
Indra Śakra then addressed the Buddha:
“With respect to which dharmas does the Venerable Subhūti not abandon conventional designations and expound the dharma nature?”
The Buddha said:
“Kauśika, form is merely a conventional designation; feeling, perception, formation, and consciousness are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of form and so forth, and expounds the dharma nature of form and so forth. Why? Because the dharma nature of form and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the eye base is merely a conventional designation; the ear, nose, tongue, body, and mind bases are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the eye base and so forth, and expounds the dharma nature of the eye base and so forth. Why? Because the dharma nature of the eye base and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the form base is merely a conventional designation; the sound, smell, taste, touch, and dharma bases are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the form base and so forth, and expounds the dharma nature of the form base and so forth. Why? Because the dharma nature of the form base and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the eye element is merely a conventional designation; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the eye element and so forth, and expounds the dharma nature of the eye element and so forth. Why? Because the dharma nature of the eye element and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the ear element is merely a conventional designation; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the ear element and so forth, and expounds the dharma nature of the ear element and so forth. Why? Because the dharma nature of the ear element and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the nose element is merely a conventional designation; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the nose element and so forth, and expounds the dharma nature of the nose element and so forth. Why? Because the dharma nature of the nose element and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the tongue element is merely a conventional designation; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the tongue element and so forth, and expounds the dharma nature of the tongue element and so forth. Why? Because the dharma nature of the tongue element and so forth is without corruption, without non-corruption.
Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the body element is merely a conventional designation; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the body element and so forth, and expounds the dharma nature of the body element and so forth. Why? Because the dharma nature of the body element and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the mind element is merely a conventional designation; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the mind element and so forth, and expounds the dharma nature of the mind element and so forth. Why? Because the dharma nature of the mind element and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the earth element is merely a conventional designation; the water, fire, wind, space, and consciousness elements are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the earth element and so forth, and expounds the dharma nature of the earth element and so forth. Why? Because the dharma nature of the earth element and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the noble truth of suffering is merely a conventional designation; the noble truths of origination, cessation, and the path are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the noble truth of suffering and so forth, and expounds the dharma nature of the noble truth of suffering and so forth. Why? Because the dharma nature of the noble truth of suffering and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, ignorance is merely a conventional designation; 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 are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of ignorance and so forth, and expounds the dharma nature of ignorance and so forth. Why? Because the dharma nature of ignorance and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, inner emptiness is merely a conventional designation; 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 are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of inner emptiness and so forth, and expounds the dharma nature of inner emptiness and so forth. Why? Because the dharma nature of inner emptiness and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, suchness is merely a conventional designation; the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of suchness and so forth, and expounds the dharma nature of suchness and so forth. Why? Because the dharma nature of suchness and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the perfection of generosity is merely a conventional designation; the perfections of pure precepts, patience, energy, meditation, and wisdom are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the perfection of generosity and so forth, and expounds the dharma nature of the perfection of generosity and so forth. Why? Because the dharma nature of the perfection of generosity and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the four dhyānas are merely a conventional designation; the four immeasurables and four formless concentrations are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the four dhyānas and so forth, and expounds the dharma nature of the four dhyānas and so forth. Why? Because the dharma nature of the four dhyānas and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the eight liberations are merely a conventional designation; the eight spheres of mastery, nine successive concentrations, and ten totalities are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the eight liberations and so forth, and expounds the dharma nature of the eight liberations and so forth. Why? Because the dharma nature of the eight liberations and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the four foundations of mindfulness are merely a conventional designation; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the four foundations of mindfulness and so forth, and expounds the dharma nature of the four foundations of mindfulness and so forth. Why? Because the dharma nature of the four foundations of mindfulness and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the dharma gate of liberation through emptiness is merely a conventional designation; the dharma gates of liberation through signlessness and wishlessness are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the dharma gate of liberation through emptiness and so forth, and expounds the dharma nature of the dharma gate of liberation through emptiness and so forth. Why? Because the dharma nature of the dharma gate of liberation through emptiness and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the five kinds of eyes are merely a conventional designation; the six supernatural powers are merely a conventional designation; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the five kinds of eyes and so forth, and expounds the dharma nature of the five kinds of eyes and so forth. Why? Because the dharma nature of the five kinds of eyes and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the ten powers of the Buddha are merely a conventional designation; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the ten powers of the Buddha and so forth, and expounds the dharma nature of the ten powers of the Buddha and so forth. Why? Because the dharma nature of the ten powers of the Buddha and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the dharma of non-forgetfulness is merely a conventional designation; the nature of constant equanimity is merely a conventional designation; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the dharma of non-forgetfulness and so forth, and expounds the dharma nature of the dharma of non-forgetfulness and so forth. Why? Because the dharma nature of the dharma of non-forgetfulness and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the wisdom of all-knowing is merely a conventional designation; the wisdom of the aspects of the path and wisdom of all aspects are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the wisdom of all-knowing and so forth, and expounds the dharma nature of the wisdom of all-knowing and so forth. Why? Because the dharma nature of the wisdom of all-knowing and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, all the dhāraṇī dharma gates are merely a conventional designation; all the samādhi dharma gates are merely a conventional designation; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of all the dhāraṇī dharma gates and so forth, and expounds the dharma nature of all the dhāraṇī dharma gates and so forth. Why? Because the dharma nature of all the dhāraṇī dharma gates and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, stream-enterers are merely a conventional designation; once-returners, non-returners, and arahants are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of stream-enterers and so forth, and expounds the dharma nature of stream-enterers and so forth. Why? Because the dharma nature of stream-enterers and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the stream-entry path and stream-entry fruit are merely conventional designations; the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the stream-entry path and stream-entry fruit and so forth, and expounds the dharma nature of the stream-entry path and stream-entry fruit and so forth. Why? Because the dharma nature of the stream-entry path and stream-entry fruit and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, pratyekabuddhas are merely a conventional designation; the pratyekabuddha path and pratyekabuddha fruit are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of pratyekabuddhas and so forth, and expounds the dharma nature of pratyekabuddhas and so forth. Why? Because the dharma nature of pratyekabuddhas and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, Great Bodhisattvas are merely a conventional designation; the Samyaksaṃbuddha is merely a conventional designation; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of Great Bodhisattvas and so forth, and expounds the dharma nature of Great Bodhisattvas and so forth. Why? Because the dharma nature of Great Bodhisattvas and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the dharmas of Great Bodhisattvas are merely a conventional designation; the fruit of Supreme Enlightenment is merely a conventional designation; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the dharmas of Great Bodhisattvas and so forth, and expounds the dharma nature of the dharmas of Great Bodhisattvas and so forth. Why? Because the dharma nature of the dharmas of Great Bodhisattvas and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, the Śrāvaka vehicle is merely a conventional designation; the Pratyekabuddha vehicle and the Supreme Vehicle are merely conventional designations; that conventional designation does not depart from dharma nature. The Elder Subhūti does not abandon the conventional designation of the Śrāvaka vehicle and so forth, and expounds the dharma nature of the Śrāvaka vehicle and so forth. Why? Because the dharma nature of the Śrāvaka vehicle and so forth is without corruption, without non-corruption. Therefore, what Subhūti has expounded is also without corruption, without non-corruption.
Kauśika, with respect to these dharmas, the Elder Subhūti does not abandon conventional designations and expounds the dharma nature.”
The Elder Subhūti said to Indra Śakra:
“Kauśika, just so, just so! As the Buddha has taught, all dharmas whatsoever are merely conventional designations.
Kauśika, a Great Bodhisattva, having understood that all dharmas are conventional designations, should study the perfection of wisdom.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in form, does not study in feeling, perception, formation, or consciousness. Why? Kauśika, because that Great Bodhisattva does not see in form anything to study; does not see in feeling, perception, formation, or consciousness anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the eye base, does not study in the ear, nose, tongue, body, or mind base. Why? Kauśika, because that Great Bodhisattva does not see in the eye base anything to study; does not see in the ear, nose, tongue, body, or mind base anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the form base, does not study in the sound, smell, taste, touch, or dharma base. Why? Kauśika, because that Great Bodhisattva does not see in the form base anything to study; does not see in the sound, smell, taste, touch, or dharma base anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the eye element, does not study in the form element, eye consciousness element, eye contact, or the feelings arising from eye contact as condition. Why? Kauśika, because that Great Bodhisattva does not see in the eye element anything to study; does not see in the form element through the feelings arising from eye contact as condition anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the ear element, does not study in the sound element, ear consciousness element, ear contact, or the feelings arising from ear contact as condition. Why? Kauśika, because that Great Bodhisattva does not see in the ear element anything to study; does not see in the sound element through the feelings arising from ear contact as condition anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the nose element, does not study in the smell element, nose consciousness element, nose contact, or the feelings arising from nose contact as condition. Why? Kauśika, because that Great Bodhisattva does not see in the nose element anything to study; does not see in the smell element through the feelings arising from nose contact as condition anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the tongue element, does not study in the taste element, tongue consciousness element, tongue contact, or the feelings arising from tongue contact as condition. Why? Kauśika, because that Great Bodhisattva does not see in the tongue element anything to study; does not see in the taste element through the feelings arising from tongue contact as condition anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the body element, does not study in the touch element, body consciousness element, body contact, or the feelings arising from body contact as condition. Why? Kauśika, because that Great Bodhisattva does not see in the body element anything to study; does not see in the touch element through the feelings arising from body contact as condition anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the mind element, does not study in the dharma element, mind consciousness element, mind contact, or the feelings arising from mind contact as condition. Why? Kauśika, because that Great Bodhisattva does not see in the mind element anything to study; does not see in the dharma element through the feelings arising from mind contact as condition anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the earth element, does not study in the water, fire, wind, space, or consciousness element. Why? Kauśika, because that Great Bodhisattva does not see in the earth element anything to study; does not see in the water, fire, wind, space, or consciousness element anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the noble truth of suffering, does not study in the noble truths of origination, cessation, or the path. Why? Kauśika, because that Great Bodhisattva does not see in the noble truth of suffering anything to study; does not see in the noble truths of origination, cessation, or the path anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in ignorance, does not study in formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, or aging-and-death with sorrow, lamentation, pain, grief, and despair. Why? Kauśika, because that Great Bodhisattva does not see in ignorance anything to study; does not see in formations through aging-and-death with sorrow, lamentation, pain, grief, and despair anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in inner emptiness, does not study in 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, or emptiness of non-nature-self-nature. Why? Kauśika, because that Great Bodhisattva does not see in inner emptiness anything to study; does not see in outer emptiness through emptiness of non-nature-self-nature anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in suchness, does not study in the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, or the inconceivable realm. Why? Kauśika, because that Great Bodhisattva does not see in suchness anything to study; does not see in the dharma realm through the inconceivable realm anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the perfection of generosity, does not study in the perfections of pure precepts, patience, energy, meditation, or wisdom. Why? Kauśika, because that Great Bodhisattva does not see in the perfection of generosity anything to study; does not see in the perfections of pure precepts, patience, energy, meditation, or wisdom anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the four dhyānas, does not study in the four immeasurables or four formless concentrations. Why? Kauśika, because that Great Bodhisattva does not see in the four dhyānas anything to study; does not see in the four immeasurables or four formless concentrations anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the eight liberations, does not study in the eight spheres of mastery, nine successive concentrations, or ten totalities. Why?
Kauśika, because that Great Bodhisattva does not see in the eight liberations anything to study; does not see in the eight spheres of mastery, nine successive concentrations, or ten totalities anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the four foundations of mindfulness, does not study in the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path. Why? Kauśika, because that Great Bodhisattva does not see in the four foundations of mindfulness anything to study; does not see in the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the dharma gate of liberation through emptiness, does not study in the dharma gates of liberation through signlessness or wishlessness. Why? Kauśika, because that Great Bodhisattva does not see in the dharma gate of liberation through emptiness anything to study; does not see in the dharma gates of liberation through signlessness or wishlessness anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the five kinds of eyes, does not study in the six supernatural powers. Why? Kauśika, because that Great Bodhisattva does not see in the five kinds of eyes anything to study; does not see in the six supernatural powers anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the ten powers of the Buddha, does not study in the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha. Why? Kauśika, because that Great Bodhisattva does not see in the ten powers of the Buddha anything to study; does not see in the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the dharma of non-forgetfulness, does not study in the nature of constant equanimity. Why? Kauśika, because that Great Bodhisattva does not see in the dharma of non-forgetfulness anything to study; does not see in the nature of constant equanimity anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the wisdom of all-knowing, does not study in the wisdom of the aspects of the path or wisdom of all aspects. Why?
Kauśika, because that Great Bodhisattva does not see in the wisdom of all-knowing anything to study; does not see in the wisdom of the aspects of the path or wisdom of all aspects anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in all the dhāraṇī dharma gates, does not study in all the samādhi dharma gates. Why? Kauśika, because that Great Bodhisattva does not see in all the dhāraṇī dharma gates anything to study; does not see in all the samādhi dharma gates anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in stream-enterers, does not study in once-returners, non-returners, or arahants. Why? Kauśika, because that Great Bodhisattva does not see in stream-enterers anything to study; does not see in once-returners, non-returners, or arahants anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the stream-entry path or stream-entry fruit, does not study in the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit. Why? Kauśika, because that Great Bodhisattva does not see in the stream-entry path or stream-entry fruit anything to study; does not see in the once-return path through the arahant fruit anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in pratyekabuddhas, does not study in the pratyekabuddha path or pratyekabuddha fruit. Why? Kauśika, because that Great Bodhisattva does not see in pratyekabuddhas anything to study; does not see in the pratyekabuddha path or pratyekabuddha fruit anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in Great Bodhisattvas, does not study in the Samyaksaṃbuddha. Why? Kauśika, because that Great Bodhisattva does not see in Great Bodhisattvas anything to study; does not see in the Samyaksaṃbuddha anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the dharmas of Great Bodhisattvas, does not study in the fruit of Supreme Enlightenment. Why? Kauśika, because that Great Bodhisattva does not see in the dharmas of Great Bodhisattvas anything to study; does not see in the fruit of Supreme Enlightenment anything to study.
Kauśika, when a Great Bodhisattva studies in this way, he does not study in the Śrāvaka vehicle, does not study in the Pratyekabuddha vehicle or the Supreme Vehicle. Why? Kauśika, because that Great Bodhisattva does not see in the Śrāvaka vehicle anything to study; does not see in the Pratyekabuddha vehicle or the Supreme Vehicle anything to study.”
Indra Śakra asked Subhūti:
“Venerable One, for what reason does the Great Bodhisattva not see form, not see feeling, perception, formation, or consciousness? Venerable One, for what reason does the Great Bodhisattva not see the eye base, not see the ear, nose, tongue, body, or mind base? Venerable One, for what reason does the Great Bodhisattva not see the form base, not see the sound, smell, taste, touch, or dharma base? Venerable One, for what reason does the Great Bodhisattva not see the eye element, not see the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition? Venerable One, for what reason does the Great Bodhisattva not see the ear element, not see the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition? Venerable One, for what reason does the Great Bodhisattva not see the nose element, not see the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition? Venerable One, for what reason does the Great Bodhisattva not see the tongue element, not see the taste element through the feelings arising from tongue contact as condition? Venerable One, for what reason does the Great Bodhisattva not see the body element, not see the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition? Venerable One, for what reason does the Great Bodhisattva not see the mind element, not see the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition? Venerable One, for what reason does the Great Bodhisattva not see the earth element, not see the water, fire, wind, space, or consciousness element? Venerable One, for what reason does the Great Bodhisattva not see the noble truth of suffering, not see the noble truths of origination, cessation, or the path? Venerable One, for what reason does the Great Bodhisattva not see ignorance, not see formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, aging-and-death with sorrow, lamentation, pain, grief, and despair? Venerable One, for what reason does the Great Bodhisattva not see inner emptiness, not see 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, or emptiness of non-nature-self-nature? Venerable One, for what reason does the Great Bodhisattva not see suchness, not see the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, or the inconceivable realm? Venerable One, for what reason does the Great Bodhisattva not see the perfection of generosity, not see the perfections of pure precepts, patience, energy, meditation, or wisdom? Venerable One, for what reason does the Great Bodhisattva not see the four dhyānas, not see the four immeasurables or four formless concentrations? Venerable One, for what reason does the Great Bodhisattva not see the eight liberations, not see the eight spheres of mastery, nine successive concentrations, or ten totalities? Venerable One, for what reason does the Great Bodhisattva not see the four foundations of mindfulness, not see the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path? Venerable One, for what reason does the Great Bodhisattva not see the dharma gate of liberation through emptiness, not see the dharma gates of liberation through signlessness or wishlessness? Venerable One, for what reason does the Great Bodhisattva not see the five kinds of eyes, not see the six supernatural powers? Venerable One, for what reason does the Great Bodhisattva not see the ten powers of the Buddha, not see the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha? Venerable One, for what reason does the Great Bodhisattva not see the dharma of non-forgetfulness, not see the nature of constant equanimity? Venerable One, for what reason does the Great Bodhisattva not see the wisdom of all-knowing, not see the wisdom of the aspects of the path or wisdom of all aspects? Venerable One, for what reason does the Great Bodhisattva not see all the dhāraṇī dharma gates, not see all the samādhi dharma gates? Venerable One, for what reason does the Great Bodhisattva not see stream-enterers, not see once-returners, non-returners, or arahants? Venerable One, for what reason does the Great Bodhisattva not see the stream-entry path and stream-entry fruit, not see the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit? Venerable One, for what reason does the Great Bodhisattva not see pratyekabuddhas, not see the pratyekabuddha path or pratyekabuddha fruit? Venerable One, for what reason does the Great Bodhisattva not see Great Bodhisattvas, not see the Samyaksaṃbuddha? Venerable One, for what reason does the Great Bodhisattva not see the dharmas of Great Bodhisattvas, not see the fruit of Supreme Enlightenment? Venerable One, for what reason does the Great Bodhisattva not see the Śrāvaka vehicle, not see the Pratyekabuddha vehicle or the Supreme Vehicle?”
Subhūti replied:
“Kauśika, because form and the nature of form are empty, the Great Bodhisattva does not see form; because feeling, perception, formation, and consciousness and the nature of feeling, perception, formation, and consciousness are empty, the Great Bodhisattva does not see feeling, perception, formation, or consciousness.
Kauśika, because the Great Bodhisattva does not see form, he does not study in form; because he does not see feeling, perception, formation, or consciousness, he does not study in feeling, perception, formation, or consciousness. Why? Kauśika, because the emptiness of form cannot see the emptiness of form; the emptiness of feeling, perception, formation, and consciousness cannot see the emptiness of feeling, perception, formation, and consciousness. Kauśika, because the emptiness of form cannot study in the emptiness of form; the emptiness of feeling, perception, formation, and consciousness cannot study in the emptiness of feeling, perception, formation, and consciousness.
Kauśika, because the eye base and the nature of the eye base are empty, the Great Bodhisattva does not see the eye base; because the ear, nose, tongue, body, and mind bases and the nature of the ear, nose, tongue, body, and mind bases are empty, the Great Bodhisattva does not see the ear, nose, tongue, body, or mind base. Kauśika, because the Great Bodhisattva does not see the eye base, he does not study in the eye base; because he does not see the ear, nose, tongue, body, or mind base, he does not study in the ear, nose, tongue, body, or mind base. Why? Kauśika, because the emptiness of the eye base cannot see the emptiness of the eye base; the emptiness of the ear, nose, tongue, body, and mind bases cannot see the emptiness of the ear, nose, tongue, body, and mind bases. Kauśika, because the emptiness of the eye base cannot study in the emptiness of the eye base; the emptiness of the ear, nose, tongue, body, and mind bases cannot study in the emptiness of the ear, nose, tongue, body, and mind bases.
Kauśika, because the form base and the nature of the form base are empty, the Great Bodhisattva does not see the form base; because the sound, smell, taste, touch, and dharma bases and the nature of the sound, smell, taste, touch, and dharma bases are empty, the Great Bodhisattva does not see the sound, smell, taste, touch, or dharma base. Kauśika, because the Great Bodhisattva does not see the form base, he does not study in the form base; because he does not see the sound, smell, taste, touch, or dharma base, he does not study in the sound, smell, taste, touch, or dharma base. Why?
Kauśika, because the emptiness of the form base cannot see the emptiness of the form base; the emptiness of the sound, smell, taste, touch, and dharma bases cannot see the emptiness of the sound, smell, taste, touch, and dharma bases. Kauśika, because the emptiness of the form base cannot study in the emptiness of the form base; the emptiness of the sound, smell, taste, touch, and dharma bases cannot study in the emptiness of the sound, smell, taste, touch, and dharma bases.
Kauśika, because the eye element and the nature of the eye element are empty, the Great Bodhisattva does not see the eye element; because the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition, and the nature of the form element through the feelings arising from eye contact as condition, are empty, the Great Bodhisattva does not see the form element through the feelings arising from eye contact as condition. Kauśika, because the Great Bodhisattva does not see the eye element, he does not study in the eye element; because he does not see the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition, he does not study in the form element through the feelings arising from eye contact as condition. Why? Kauśika, because the emptiness of the eye element cannot see the emptiness of the eye element; the emptiness of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition cannot see the emptiness of the form element through the feelings arising from eye contact as condition. Kauśika, because the emptiness of the eye element cannot study in the emptiness of the eye element; the emptiness of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition cannot study in the emptiness of the form element through the feelings arising from eye contact as condition.
Kauśika, because the ear element and the nature of the ear element are empty, the Great Bodhisattva does not see the ear element; because the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition, and the nature of the sound element through the feelings arising from ear contact as condition, are empty, the Great Bodhisattva does not see the sound element through the feelings arising from ear contact as condition. Kauśika, because the Great Bodhisattva does not see the ear element, he does not study in the ear element; because he does not see the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition, he does not study in the sound element through the feelings arising from ear contact as condition. Why? Kauśika, because the emptiness of the ear element cannot see the emptiness of the ear element; the emptiness of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition cannot see the emptiness of the sound element through the feelings arising from ear contact as condition. Kauśika, because the emptiness of the ear element cannot study in the emptiness of the ear element; the emptiness of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition cannot study in the emptiness of the sound element through the feelings arising from ear contact as condition.
Kauśika, because the nose element and the nature of the nose element are empty, the Great Bodhisattva does not see the nose element; because the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition, and the nature of the smell element through the feelings arising from nose contact as condition, are empty, the Great Bodhisattva does not see the smell element through the feelings arising from nose contact as condition. Kauśika, because the Great Bodhisattva does not see the nose element, he does not study in the nose element; because he does not see the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition, he does not study in the smell element through the feelings arising from nose contact as condition. Why? Kauśika, because the emptiness of the nose element cannot see the emptiness of the nose element; the emptiness of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition cannot see the emptiness of the smell element through the feelings arising from nose contact as condition. Kauśika, because the emptiness of the nose element cannot study in the emptiness of the nose element; the emptiness of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition cannot study in the emptiness of the smell element through the feelings arising from nose contact as condition.
Kauśika, because the tongue element and the nature of the tongue element are empty, the Great Bodhisattva does not see the tongue element; because the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition, and the nature of the taste element through the feelings arising from tongue contact as condition, are empty, the Great Bodhisattva does not see the taste element through the feelings arising from tongue contact as condition. Kauśika, because the Great Bodhisattva does not see the tongue element, he does not study in the tongue element; because he does not see the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition, he does not study in the taste element through the feelings arising from tongue contact as condition. Why? Kauśika, because the emptiness of the tongue element cannot see the emptiness of the tongue element; the emptiness of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition cannot see the emptiness of the taste element through the feelings arising from tongue contact as condition. Kauśika, because the emptiness of the tongue element cannot study in the emptiness of the tongue element; the emptiness of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition cannot study in the emptiness of the taste element through the feelings arising from tongue contact as condition.
Kauśika, because the body element and the nature of the body element are empty, the Great Bodhisattva does not see the body element; because the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition, and the nature of the touch element through the feelings arising from body contact as condition, are empty, the Great Bodhisattva does not see the touch element through the feelings arising from body contact as condition. Kauśika, because the Great Bodhisattva does not see the body element, he does not study in the body element; because he does not see the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition, he does not study in the touch element through the feelings arising from body contact as condition. Why? Kauśika, because the emptiness of the body element cannot see the emptiness of the body element; the emptiness of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition cannot see the emptiness of the touch element through the feelings arising from body contact as condition. Kauśika, because the emptiness of the body element cannot study in the emptiness of the body element; the emptiness of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition cannot study in the emptiness of the touch element through the feelings arising from body contact as condition.
Kauśika, because the mind element and the nature of the mind element are empty, the Great Bodhisattva does not see the mind element; because the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition, and the nature of the dharma element through the feelings arising from mind contact as condition, are empty, the Great Bodhisattva does not see the dharma element through the feelings arising from mind contact as condition. Kauśika, because the Great Bodhisattva does not see the mind element, he does not study in the mind element; because he does not see the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition, he does not study in the dharma element through the feelings arising from mind contact as condition. Why? Kauśika, because the emptiness of the mind element cannot see the emptiness of the mind element; the emptiness of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition cannot see the emptiness of the dharma element through the feelings arising from mind contact as condition. Kauśika, because the emptiness of the mind element cannot study in the emptiness of the mind element; the emptiness of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition cannot study in the emptiness of the dharma element through the feelings arising from mind contact as condition.
Kauśika, because the earth element and the nature of the earth element are empty, the Great Bodhisattva does not see the earth element; because the water, fire, wind, space, and consciousness elements and the nature of the water, fire, wind, space, and consciousness elements are empty, the Great Bodhisattva does not see the water, fire, wind, space, or consciousness element. Kauśika, because the Great Bodhisattva does not see the earth element, he does not study in the earth element; because he does not see the water, fire, wind, space, or consciousness element, he does not study in the water, fire, wind, space, or consciousness element. Why? Kauśika, because the emptiness of the earth element cannot see the emptiness of the earth element; the emptiness of the water, fire, wind, space, and consciousness elements cannot see the emptiness of the water, fire, wind, space, and consciousness elements. Kauśika, because the emptiness of the earth element cannot study in the emptiness of the earth element; the emptiness of the water, fire, wind, space, and consciousness elements cannot study in the emptiness of the water, fire, wind, space, and consciousness elements.