THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 86
Chapter 26: STUDYING PRAJÑĀ (2)
Kauśika, because the noble truth of suffering and the nature of the noble truth of suffering are empty, the Great Bodhisattva does not see the noble truth of suffering; because the noble truths of origination, cessation, and the path and the nature of the noble truths of origination, cessation, and the path are empty, the Great Bodhisattva does not see the noble truths of origination, cessation, and the path. Kauśika, because the Great Bodhisattva does not see the noble truth of suffering, he does not study in the noble truth of suffering; because he does not see the noble truths of origination, cessation, and the path, he does not study in the noble truths of origination, cessation, and the path. Why? Kauśika, because the emptiness of the noble truth of suffering cannot see the emptiness of the noble truth of suffering; the emptiness of the noble truths of origination, cessation, and the path cannot see the emptiness of the noble truths of origination, cessation, and the path.
Kauśika, because the emptiness of the noble truth of suffering cannot study in the emptiness of the noble truth of suffering; the emptiness of the noble truths of origination, cessation, and the path cannot study in the emptiness of the noble truths of origination, cessation, and the path.
Kauśika, because ignorance and the nature of ignorance are empty, the Great Bodhisattva does not see ignorance; because 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, and the nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are empty, the Great Bodhisattva does not see formations through aging-and-death with sorrow, lamentation, pain, grief, and despair. Kauśika, because the Great Bodhisattva does not see ignorance, he does not study in ignorance; because he does not see 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, he does not study in formations through aging-and-death with sorrow, lamentation, pain, grief, and despair. Why? Kauśika, because the emptiness of ignorance cannot see the emptiness of ignorance; the emptiness of 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 cannot see the emptiness of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair. Kauśika, because the emptiness of ignorance cannot study in the emptiness of ignorance; the emptiness of 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 cannot study in the emptiness of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair.
Kauśika, because inner emptiness and the nature of inner emptiness are empty, the Great Bodhisattva does not see inner emptiness; because 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, and the nature of outer emptiness through emptiness of non-nature-self-nature are empty, the Great Bodhisattva does not see outer emptiness through emptiness of non-nature-self-nature. Kauśika, because the Great Bodhisattva does not see inner emptiness, he does not study in inner emptiness; because he does not see outer emptiness through emptiness of non-nature-self-nature, he does not study in outer emptiness through emptiness of non-nature-self-nature. Why? Kauśika, because the emptiness of inner emptiness cannot see the emptiness of inner emptiness; the emptiness of outer emptiness through emptiness of non-nature-self-nature cannot see the emptiness of outer emptiness through emptiness of non-nature-self-nature. Kauśika, because the emptiness of inner emptiness cannot study in the emptiness of inner emptiness; the emptiness of outer emptiness through emptiness of non-nature-self-nature cannot study in the emptiness of outer emptiness through emptiness of non-nature-self-nature.
Kauśika, because suchness and the nature of suchness are empty, the Great Bodhisattva does not see suchness; because 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, and the nature of the dharma realm through the inconceivable realm are empty, the Great Bodhisattva does not see the dharma realm through the inconceivable realm. Kauśika, because the Great Bodhisattva does not see suchness, he does not study in suchness; because he does not see the dharma realm through the inconceivable realm, he does not study in the dharma realm through the inconceivable realm. Why?
Kauśika, because the emptiness of suchness cannot see the emptiness of suchness; the emptiness of the dharma realm through the inconceivable realm cannot see the emptiness of the dharma realm through the inconceivable realm. Kauśika, because the emptiness of suchness cannot study in the emptiness of suchness; the emptiness of the dharma realm through the inconceivable realm cannot study in the emptiness of the dharma realm through the inconceivable realm.
Kauśika, because the perfection of generosity and the nature of the perfection of generosity are empty, the Great Bodhisattva does not see the perfection of generosity; because the perfections of pure precepts, patience, energy, meditation, and wisdom, and the nature of the perfections of pure precepts, patience, energy, meditation, and wisdom are empty, the Great Bodhisattva does not see the perfections of pure precepts, patience, energy, meditation, and wisdom. Kauśika, because the Great Bodhisattva does not see the perfection of generosity, he does not study in the perfection of generosity; because he does not see the perfections of pure precepts, patience, energy, meditation, and wisdom, he does not study in the perfections of pure precepts, patience, energy, meditation, and wisdom. Why? Kauśika, because the emptiness of the perfection of generosity cannot see the emptiness of the perfection of generosity; the emptiness of the perfections of pure precepts, patience, energy, meditation, and wisdom cannot see the emptiness of the perfections of pure precepts, patience, energy, meditation, and wisdom. Kauśika, because the emptiness of the perfection of generosity cannot study in the emptiness of the perfection of generosity; the emptiness of the perfections of pure precepts, patience, energy, meditation, and wisdom cannot study in the emptiness of the perfections of pure precepts, patience, energy, meditation, and wisdom.
Kauśika, because the four dhyānas and the nature of the four dhyānas are empty, the Great Bodhisattva does not see the four dhyānas; because the four immeasurables and four formless concentrations, and the nature of the four immeasurables and four formless concentrations are empty, the Great Bodhisattva does not see the four immeasurables and four formless concentrations.
Kauśika, because the Great Bodhisattva does not see the four dhyānas, he does not study in the four dhyānas; because he does not see the four immeasurables and four formless concentrations, he does not study in the four immeasurables and four formless concentrations. Why? Kauśika, because the emptiness of the four dhyānas cannot see the emptiness of the four dhyānas; the emptiness of the four immeasurables and four formless concentrations cannot see the emptiness of the four immeasurables and four formless concentrations. Kauśika, because the emptiness of the four dhyānas cannot study in the emptiness of the four dhyānas; the emptiness of the four immeasurables and four formless concentrations cannot study in the emptiness of the four immeasurables and four formless concentrations.
Kauśika, because the eight liberations and the nature of the eight liberations are empty, the Great Bodhisattva does not see the eight liberations; because the eight spheres of mastery, nine successive concentrations, and ten totalities, and the nature of the eight spheres of mastery, nine successive concentrations, and ten totalities are empty, the Great Bodhisattva does not see the eight spheres of mastery, nine successive concentrations, and ten totalities. Kauśika, because the Great Bodhisattva does not see the eight liberations, he does not study in the eight liberations; because he does not see the eight spheres of mastery, nine successive concentrations, and ten totalities, he does not study in the eight spheres of mastery, nine successive concentrations, and ten totalities. Why? Kauśika, because the emptiness of the eight liberations cannot see the emptiness of the eight liberations; the emptiness of the eight spheres of mastery, nine successive concentrations, and ten totalities cannot see the emptiness of the eight spheres of mastery, nine successive concentrations, and ten totalities. Kauśika, because the emptiness of the eight liberations cannot study in the emptiness of the eight liberations; the emptiness of the eight spheres of mastery, nine successive concentrations, and ten totalities cannot study in the emptiness of the eight spheres of mastery, nine successive concentrations, and ten totalities.
Kauśika, because the four foundations of mindfulness and the nature of the four foundations of mindfulness are empty, the Great Bodhisattva does not see the four foundations of mindfulness; because the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path, and the nature of the four right efforts through the noble eightfold path are empty, the Great Bodhisattva does not see the four right efforts through the noble eightfold path. Kauśika, because the Great Bodhisattva does not see the four foundations of mindfulness, he does not study in the four foundations of mindfulness; because he does not see the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path, he does not study in the four right efforts through the noble eightfold path. Why? Kauśika, because the emptiness of the four foundations of mindfulness cannot see the emptiness of the four foundations of mindfulness; the emptiness of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path cannot see the emptiness of the four right efforts through the noble eightfold path. Kauśika, because the emptiness of the four foundations of mindfulness cannot study in the emptiness of the four foundations of mindfulness; the emptiness of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path cannot study in the emptiness of the four right efforts through the noble eightfold path.
Kauśika, because the dharma gate of liberation through emptiness and the nature of the dharma gate of liberation through emptiness are empty, the Great Bodhisattva does not see the dharma gate of liberation through emptiness; because the dharma gates of liberation through signlessness and wishlessness and the nature of the dharma gates of liberation through signlessness and wishlessness are empty, the Great Bodhisattva does not see the dharma gates of liberation through signlessness and wishlessness. Kauśika, because the Great Bodhisattva does not see the dharma gate of liberation through emptiness, he does not study in the dharma gate of liberation through emptiness; because he does not see the dharma gates of liberation through signlessness and wishlessness, he does not study in the dharma gates of liberation through signlessness and wishlessness. Why? Kauśika, because the emptiness of the dharma gate of liberation through emptiness cannot see the emptiness of the dharma gate of liberation through emptiness; the emptiness of the dharma gates of liberation through signlessness and wishlessness cannot see the emptiness of the dharma gates of liberation through signlessness and wishlessness. Kauśika, because the emptiness of the dharma gate of liberation through emptiness cannot study in the emptiness of the dharma gate of liberation through emptiness; the emptiness of the dharma gates of liberation through signlessness and wishlessness cannot study in the emptiness of the dharma gates of liberation through signlessness and wishlessness.
Kauśika, because the five kinds of eyes and the nature of the five kinds of eyes are empty, the Great Bodhisattva does not see the five kinds of eyes; because the six supernatural powers and the nature of the six supernatural powers are empty, the Great Bodhisattva does not see the six supernatural powers. Kauśika, because the Great Bodhisattva does not see the five kinds of eyes, he does not study in the five kinds of eyes; because he does not see the six supernatural powers, he does not study in the six supernatural powers. Why? Kauśika, because the emptiness of the five kinds of eyes cannot see the emptiness of the five kinds of eyes; the emptiness of the six supernatural powers cannot see the emptiness of the six supernatural powers. Kauśika, because the emptiness of the five kinds of eyes cannot study in the emptiness of the five kinds of eyes; the emptiness of the six supernatural powers cannot study in the emptiness of the six supernatural powers.
Kauśika, because the ten powers of the Buddha and the nature in the ten powers of the Buddha are empty, the Great Bodhisattva does not see the ten powers of the Buddha; because the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha, and the nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha are empty, the Great Bodhisattva does not see the four fearlessnesses through the eighteen unshared qualities of the Buddha.
Kauśika, because the Great Bodhisattva does not see the ten powers of the Buddha, he does not study in the ten powers of the Buddha; because he does not see the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha, he does not study in the four fearlessnesses through the eighteen unshared qualities of the Buddha. Why? Kauśika, because the emptiness in the ten powers of the Buddha cannot see the emptiness in the ten powers of the Buddha; the emptiness of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha cannot see the emptiness of the four fearlessnesses through the eighteen unshared qualities of the Buddha. Kauśika, because the emptiness in the ten powers of the Buddha cannot study in the emptiness in the ten powers of the Buddha; the emptiness of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha cannot study in the emptiness of the four fearlessnesses through the eighteen unshared qualities of the Buddha.
Kauśika, because the dharma of non-forgetfulness and the nature of the dharma of non-forgetfulness are empty, the Great Bodhisattva does not see the dharma of non-forgetfulness; because the nature of constant equanimity and the nature of the nature of constant equanimity are empty, the Great Bodhisattva does not see the nature of constant equanimity. Kauśika, because the Great Bodhisattva does not see the dharma of non-forgetfulness, he does not study in the dharma of non-forgetfulness; because he does not see the nature of constant equanimity, he does not study in the nature of constant equanimity. Why? Kauśika, because the emptiness of the dharma of non-forgetfulness cannot see the emptiness of the dharma of non-forgetfulness; the emptiness of the nature of constant equanimity cannot see the emptiness of the nature of constant equanimity. Kauśika, because the emptiness of the dharma of non-forgetfulness cannot study in the emptiness of the dharma of non-forgetfulness; the emptiness of the nature of constant equanimity cannot study in the emptiness of the nature of constant equanimity.
Kauśika, because the wisdom of all-knowing and the nature of the wisdom of all-knowing are empty, the Great Bodhisattva does not see the wisdom of all-knowing; because the wisdom of the aspects of the path and wisdom of all aspects, and the nature of the wisdom of the aspects of the path and wisdom of all aspects are empty, the Great Bodhisattva does not see the wisdom of the aspects of the path and wisdom of all aspects. Kauśika, because the Great Bodhisattva does not see the wisdom of all-knowing, he does not study in the wisdom of all-knowing; because he does not see the wisdom of the aspects of the path and wisdom of all aspects, he does not study in the wisdom of the aspects of the path and wisdom of all aspects. Why? Kauśika, because the emptiness of the wisdom of all-knowing cannot see the emptiness of the wisdom of all-knowing; the emptiness of the wisdom of the aspects of the path and wisdom of all aspects cannot see the emptiness of the wisdom of the aspects of the path and wisdom of all aspects. Kauśika, because the emptiness of the wisdom of all-knowing cannot study in the emptiness of the wisdom of all-knowing; the emptiness of the wisdom of the aspects of the path and wisdom of all aspects cannot study in the emptiness of the wisdom of the aspects of the path and wisdom of all aspects.
Kauśika, because all the dhāraṇī dharma gates and the nature of all the dhāraṇī dharma gates are empty, the Great Bodhisattva does not see all the dhāraṇī dharma gates; because all the samādhi dharma gates and the nature of all the samādhi dharma gates are empty, the Great Bodhisattva does not see all the samādhi dharma gates. Kauśika, because the Great Bodhisattva does not see all the dhāraṇī dharma gates, he does not study in all the dhāraṇī dharma gates; because he does not see all the samādhi dharma gates, he does not study in all the samādhi dharma gates. Why? Kauśika, because the emptiness of all the dhāraṇī dharma gates cannot see the emptiness of all the dhāraṇī dharma gates; the emptiness of all the samādhi dharma gates cannot see the emptiness of all the samādhi dharma gates. Kauśika, because the emptiness of all the dhāraṇī dharma gates cannot study in the emptiness of all the dhāraṇī dharma gates; the emptiness of all the samādhi dharma gates cannot study in the emptiness of all the samādhi dharma gates.
Kauśika, because stream-enterers and the nature of stream-enterers are empty, the Great Bodhisattva does not see stream-enterers; because once-returners, non-returners, and arahants, and the nature of once-returners, non-returners, and arahants are empty, the Great Bodhisattva does not see once-returners, non-returners, and arahants. Kauśika, because the Great Bodhisattva does not see stream-enterers, he does not study in stream-enterers; because he does not see once-returners, non-returners, and arahants, he does not study in once-returners, non-returners, and arahants. Why? Kauśika, because the emptiness of stream-enterers cannot see the emptiness of stream-enterers; the emptiness of once-returners, non-returners, and arahants cannot see the emptiness of once-returners, non-returners, and arahants. Kauśika, because the emptiness of stream-enterers cannot study in the emptiness of stream-enterers; the emptiness of once-returners, non-returners, and arahants cannot study in the emptiness of once-returners, non-returners, and arahants.
Kauśika, because the stream-entry path and stream-entry fruit and the nature of the stream-entry path and stream-entry fruit are empty, the Great Bodhisattva does not see the stream-entry path and stream-entry fruit; because the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit, and the nature of the once-return path through the arahant fruit are empty, the Great Bodhisattva does not see the once-return path through the arahant fruit. Kauśika, because the Great Bodhisattva does not see the stream-entry path and stream-entry fruit, he does not study in the stream-entry path and stream-entry fruit; because he does not see the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit, he does not study in the once-return path through the arahant fruit. Why? Kauśika, because the emptiness of the stream-entry path and stream-entry fruit cannot see the emptiness of the stream-entry path and stream-entry fruit; the emptiness of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit cannot see the emptiness of the once-return path through the arahant fruit. Kauśika, because the emptiness of the stream-entry path and stream-entry fruit cannot study in the emptiness of the stream-entry path and stream-entry fruit; the emptiness of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit cannot study in the emptiness of the once-return path through the arahant fruit.
Kauśika, because pratyekabuddhas and the nature of pratyekabuddhas are empty, the Great Bodhisattva does not see pratyekabuddhas; because the pratyekabuddha path and pratyekabuddha fruit and the nature of the pratyekabuddha path and pratyekabuddha fruit are empty, the Great Bodhisattva does not see the pratyekabuddha path and pratyekabuddha fruit. Kauśika, because the Great Bodhisattva does not see pratyekabuddhas, he does not study in pratyekabuddhas; because he does not see the pratyekabuddha path and pratyekabuddha fruit, he does not study in the pratyekabuddha path and pratyekabuddha fruit. Why? Kauśika, because the emptiness of pratyekabuddhas cannot see the emptiness of pratyekabuddhas; the emptiness of the pratyekabuddha path and pratyekabuddha fruit cannot see the emptiness of the pratyekabuddha path and pratyekabuddha fruit. Kauśika, because the emptiness of pratyekabuddhas cannot study in the emptiness of pratyekabuddhas; the emptiness of the pratyekabuddha path and pratyekabuddha fruit cannot study in the emptiness of the pratyekabuddha path and pratyekabuddha fruit.
Kauśika, because Great Bodhisattvas and the nature of Great Bodhisattvas are empty, the Great Bodhisattva does not see Great Bodhisattvas; because the Samyaksaṃbuddha and the nature of the Samyaksaṃbuddha are empty, the Great Bodhisattva does not see the Samyaksaṃbuddha. Kauśika, because the Great Bodhisattva does not see Great Bodhisattvas, he does not study in Great Bodhisattvas; because he does not see the Samyaksaṃbuddha, he does not study in the Samyaksaṃbuddha. Why? Kauśika, because the emptiness of Great Bodhisattvas cannot see the emptiness of Great Bodhisattvas; the emptiness of the Samyaksaṃbuddha cannot see the emptiness of the Samyaksaṃbuddha. Kauśika, because the emptiness of Great Bodhisattvas cannot study in the emptiness of Great Bodhisattvas; the emptiness of the Samyaksaṃbuddha cannot study in the emptiness of the Samyaksaṃbuddha.
Kauśika, because the dharmas of Great Bodhisattvas and the nature in the dharmas of Great Bodhisattvas are empty, the Great Bodhisattva does not see the dharmas of Great Bodhisattvas; because the fruit of Supreme Enlightenment and the nature of the fruit of Supreme Enlightenment are empty, the Great Bodhisattva does not see the fruit of Supreme Enlightenment. Kauśika, because the Great Bodhisattva does not see the dharmas of Great Bodhisattvas, he does not study in the dharmas of Great Bodhisattvas; because he does not see the fruit of Supreme Enlightenment, he does not study in the fruit of Supreme Enlightenment. Why? Kauśika, because the emptiness in the dharmas of Great Bodhisattvas cannot see the emptiness in the dharmas of Great Bodhisattvas; the emptiness of the fruit of Supreme Enlightenment cannot see the emptiness of the fruit of Supreme Enlightenment. Kauśika, because the emptiness in the dharmas of Great Bodhisattvas cannot study in the emptiness in the dharmas of Great Bodhisattvas; the emptiness of the fruit of Supreme Enlightenment cannot study in the emptiness of the fruit of Supreme Enlightenment.
Kauśika, because the Śrāvaka vehicle and the nature of the Śrāvaka vehicle are empty, the Great Bodhisattva does not see the Śrāvaka vehicle; because the Pratyekabuddha vehicle and the Supreme Vehicle, and the nature of the Pratyekabuddha vehicle and the Supreme Vehicle are empty, the Great Bodhisattva does not see the Pratyekabuddha vehicle and the Supreme Vehicle. Kauśika, because the Great Bodhisattva does not see the Śrāvaka vehicle, he does not study in the Śrāvaka vehicle; because he does not see the Pratyekabuddha vehicle and the Supreme Vehicle, he does not study in the Pratyekabuddha vehicle and the Supreme Vehicle. Why? Kauśika, because the emptiness of the Śrāvaka vehicle cannot see the emptiness of the Śrāvaka vehicle; the emptiness of the Pratyekabuddha vehicle and the Supreme Vehicle cannot see the emptiness of the Pratyekabuddha vehicle and the Supreme Vehicle. Kauśika, because the emptiness of the Śrāvaka vehicle cannot study in the emptiness of the Śrāvaka vehicle; the emptiness of the Pratyekabuddha vehicle and the Supreme Vehicle cannot study in the emptiness of the Pratyekabuddha vehicle and the Supreme Vehicle.
Kauśika, if a Great Bodhisattva does not study in emptiness, then that Great Bodhisattva has already studied in emptiness. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of form, does not study in the emptiness of feeling, perception, formation, and consciousness, then that Great Bodhisattva has already studied in the emptiness of form, has already studied in the emptiness of feeling, perception, formation, and consciousness. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the eye base, does not study in the emptiness of the ear, nose, tongue, body, and mind bases, then that Great Bodhisattva has already studied in the emptiness of the eye base, has already studied in the emptiness of the ear, nose, tongue, body, and mind bases. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the form base, does not study in the emptiness of the sound, smell, taste, touch, and dharma bases, then that Great Bodhisattva has already studied in the emptiness of the form base, has already studied in the emptiness of the sound, smell, taste, touch, and dharma bases. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the eye element, does not study in the emptiness of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition, then that Great Bodhisattva has already studied in the emptiness of the eye element, has already studied in the emptiness of the form element through the feelings arising from eye contact as condition. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the ear element, does not study in the emptiness of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition, then that Great Bodhisattva has already studied in the emptiness of the ear element, has already studied in the emptiness of the sound element through the feelings arising from ear contact as condition. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the nose element, does not study in the emptiness of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition, then that Great Bodhisattva has already studied in the emptiness of the nose element, has already studied in the emptiness of the smell element through the feelings arising from nose contact as condition. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the tongue element, does not study in the emptiness of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition, then that Great Bodhisattva has already studied in the emptiness of the tongue element, has already studied in the emptiness of the taste element through the feelings arising from tongue contact as condition. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the body element, does not study in the emptiness of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition, then that Great Bodhisattva has already studied in the emptiness of the body element, has already studied in the emptiness of the touch element through the feelings arising from body contact as condition. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the mind element, does not study in the emptiness of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition, then that Great Bodhisattva has already studied in the emptiness of the mind element, has already studied in the emptiness of the dharma element through the feelings arising from mind contact as condition. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the earth element, does not study in the emptiness of the water, fire, wind, space, and consciousness elements, then that Great Bodhisattva has already studied in the emptiness of the earth element, has already studied in the emptiness of the water, fire, wind, space, and consciousness elements. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the noble truth of suffering, does not study in the emptiness of the noble truths of origination, cessation, and the path, then that Great Bodhisattva has already studied in the emptiness of the noble truth of suffering, has already studied in the emptiness of the noble truths of origination, cessation, and the path. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of ignorance, does not study in the emptiness of 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, then that Great Bodhisattva has already studied in the emptiness of ignorance, has already studied in the emptiness of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of inner emptiness, does not study in the emptiness of 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, then that Great Bodhisattva has already studied in the emptiness of inner emptiness, has already studied in the emptiness of outer emptiness through emptiness of non-nature-self-nature. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of suchness, does not study in the emptiness of 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, then that Great Bodhisattva has already studied in the emptiness of suchness, has already studied in the emptiness of the dharma realm through the inconceivable realm. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the perfection of generosity, does not study in the emptiness of the perfections of pure precepts, patience, energy, meditation, and wisdom, then that Great Bodhisattva has already studied in the emptiness of the perfection of generosity, has already studied in the emptiness of the perfections of pure precepts, patience, energy, meditation, and wisdom. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the four dhyānas, does not study in the emptiness of the four immeasurables and four formless concentrations, then that Great Bodhisattva has already studied in the emptiness of the four dhyānas, has already studied in the emptiness of the four immeasurables and four formless concentrations. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the eight liberations, does not study in the emptiness of the eight spheres of mastery, nine successive concentrations, and ten totalities, then that Great Bodhisattva has already studied in the emptiness of the eight liberations, has already studied in the emptiness of the eight spheres of mastery, nine successive concentrations, and ten totalities. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the four foundations of mindfulness, does not study in the emptiness of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path, then that Great Bodhisattva has already studied in the emptiness of the four foundations of mindfulness, has already studied in the emptiness of the four right efforts through the noble eightfold path. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the dharma gate of liberation through emptiness, does not study in the emptiness of the dharma gates of liberation through signlessness and wishlessness, then that Great Bodhisattva has already studied in the emptiness of the dharma gate of liberation through emptiness, has already studied in the emptiness of the dharma gates of liberation through signlessness and wishlessness. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the five kinds of eyes, does not study in the emptiness of the six supernatural powers, then that Great Bodhisattva has already studied in the emptiness of the five kinds of eyes, has already studied in the emptiness of the six supernatural powers. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness in the ten powers of the Buddha, does not study in the emptiness of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha, then that Great Bodhisattva has already studied in the emptiness in the ten powers of the Buddha, has already studied in the emptiness of the four fearlessnesses through the eighteen unshared qualities of the Buddha. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the dharma of non-forgetfulness, does not study in the emptiness of the nature of constant equanimity, then that Great Bodhisattva has already studied in the emptiness of the dharma of non-forgetfulness, has already studied in the emptiness of the nature of constant equanimity. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the wisdom of all-knowing, does not study in the emptiness of the wisdom of the aspects of the path and wisdom of all aspects, then that Great Bodhisattva has already studied in the emptiness of the wisdom of all-knowing, has already studied in the emptiness of the wisdom of the aspects of the path and wisdom of all aspects. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of all the dhāraṇī dharma gates, does not study in the emptiness of all the samādhi dharma gates, then that Great Bodhisattva has already studied in the emptiness of all the dhāraṇī dharma gates, has already studied in the emptiness of all the samādhi dharma gates. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of stream-enterers, does not study in the emptiness of once-returners, non-returners, and arahants, then that Great Bodhisattva has already studied in the emptiness of stream-enterers, has already studied in the emptiness of once-returners, non-returners, and arahants. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the stream-entry path and stream-entry fruit, does not study in the emptiness of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit, then that Great Bodhisattva has already studied in the emptiness of the stream-entry path and stream-entry fruit, has already studied in the emptiness of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of pratyekabuddhas, does not study in the emptiness of the pratyekabuddha path and pratyekabuddha fruit, then that Great Bodhisattva has already studied in the emptiness of pratyekabuddhas, has already studied in the emptiness of the pratyekabuddha path and pratyekabuddha fruit. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of Great Bodhisattvas, does not study in the emptiness of the Samyaksaṃbuddha, then that Great Bodhisattva has already studied in the emptiness of Great Bodhisattvas, has already studied in the emptiness of the Samyaksaṃbuddha. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness in the dharmas of Great Bodhisattvas, does not study in the emptiness of the fruit of Supreme Enlightenment, then that Great Bodhisattva has already studied in the emptiness in the dharmas of Great Bodhisattvas, has already studied in the emptiness of the fruit of Supreme Enlightenment. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva does not study in the emptiness of the Śrāvaka vehicle, does not study in the emptiness of the Pratyekabuddha vehicle and the Supreme Vehicle, then that Great Bodhisattva has already studied in the emptiness of the Śrāvaka vehicle, has already studied in the emptiness of the Pratyekabuddha vehicle and the Supreme Vehicle. Why? Because there are no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of form with no two parts, studies in the emptiness of feeling, perception, formation, and consciousness with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of the eye base with no two parts, studies in the emptiness of the ear, nose, tongue, body, and mind bases with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of the form base with no two parts, studies in the emptiness of the sound, smell, taste, touch, and dharma bases with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of the eye element with no two parts, studies in the emptiness of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of the ear element with no two parts, studies in the emptiness of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of the nose element with no two parts, studies in the emptiness of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of the tongue element with no two parts, studies in the emptiness of the taste element through the feelings arising from tongue contact as condition with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of the body element with no two parts, studies in the emptiness of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of the mind element with no two parts, studies in the emptiness of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of the earth element with no two parts, studies in the emptiness of the water, fire, wind, space, and consciousness elements with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of the noble truth of suffering with no two parts, studies in the emptiness of the noble truths of origination, cessation, and the path with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of ignorance with no two parts, studies in the emptiness of 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 with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of inner emptiness with no two parts, studies in the emptiness of 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 with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of suchness with no two parts, studies in the emptiness of 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 with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of the perfection of generosity with no two parts, studies in the emptiness of the perfections of pure precepts, patience, energy, meditation, and wisdom with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of the four dhyānas with no two parts, studies in the emptiness of the four immeasurables and four formless concentrations with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of the eight liberations with no two parts, studies in the emptiness of the eight spheres of mastery, nine successive concentrations, and ten totalities with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of the four foundations of mindfulness with no two parts, studies in the emptiness of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of the dharma gate of liberation through emptiness with no two parts, studies in the emptiness of the dharma gates of liberation through signlessness and wishlessness with no two parts.
Kauśika, when a Great Bodhisattva studies in the emptiness of the five kinds of eyes with no two parts, studies in the emptiness of the six supernatural powers with no two parts.