THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 87
Chapter 26: STUDYING PRAJÑĀ (3)
Kauśika, if a Great Bodhisattva is capable of studying in the perfection of generosity with no two parts, is capable of studying in the perfections of pure precepts, patience, energy, meditation, and wisdom with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying in inner emptiness with no two parts, is capable of studying 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, and emptiness of non-nature-self-nature with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying in suchness with no two parts, is capable of studying 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, and the inconceivable realm with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying in the noble truth of suffering with no two parts, is capable of studying in the noble truths of origination, cessation, and the path with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying in the four dhyānas with no two parts, is capable of studying in the four immeasurables and four formless concentrations with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying in the eight liberations with no two parts, is capable of studying in the eight spheres of mastery, nine successive concentrations, and ten totalities with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying in the four foundations of mindfulness with no two parts, is capable of studying in 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, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying in the dharma gate of liberation through emptiness with no two parts, is capable of studying in the dharma gates of liberation through signlessness and wishlessness with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying in the five kinds of eyes with no two parts, is capable of studying in the six supernatural powers with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying in the ten powers of the Buddha with no two parts, is capable of studying in the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying in the dharma of non-forgetfulness with no two parts, is capable of studying in the nature of constant equanimity with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying in the wisdom of all-knowing with no two parts, is capable of studying in the wisdom of the aspects of the path and wisdom of all aspects with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying in all the dhāraṇī dharma gates with no two parts, is capable of studying in all the samādhi dharma gates with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying at the level of stream-enterers with no two parts, is capable of studying at the level of once-returners, non-returners, and arahants with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying at the level of the stream-entry path and stream-entry fruit with no two parts, is capable of studying at the level of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying at the level of pratyekabuddhas with no two parts, is capable of studying at the level of the pratyekabuddha path and pratyekabuddha fruit with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying at the level of Great Bodhisattvas with no two parts, is capable of studying at the level of the Samyaksaṃbuddha with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying in the dharmas of Great Bodhisattvas with no two parts, is capable of studying in the fruit of Supreme Enlightenment with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying in the Śrāvaka vehicle with no two parts, is capable of studying in the Pratyekabuddha vehicle and the Supreme Vehicle with no two parts, then that Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas. Why? Because there are no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of form, does not study because of the increase or decrease of feeling, perception, formation, or consciousness. Why? Because form aggregates… have no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the eye base, does not study because of the increase or decrease of the ear, nose, tongue, body, or mind base. Why? Because the eye base… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the form base, does not study because of the increase or decrease of the sound, smell, taste, touch, or dharma base. Why? Because the form base… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the eye element, does not study because of the increase or decrease of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition. Why? Because the eye element… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the ear element, does not study because of the increase or decrease of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition. Why? Because the ear element… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the nose element, does not study because of the increase or decrease of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition. Why? Because the nose element… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the tongue element, does not study because of the increase or decrease of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition. Why? Because the tongue element… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the body element, does not study because of the increase or decrease of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition. Why? Because the body element… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the mind element, does not study because of the increase or decrease of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition. Why? Because the mind element… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the earth element, does not study because of the increase or decrease of the water, fire, wind, space, or consciousness element. Why? Because the earth element… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the noble truth of suffering, does not study because of the increase or decrease of the noble truths of origination, cessation, or the path. Why? Because the noble truth of suffering… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of ignorance, does not study because of the increase or decrease 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. Why? Because ignorance… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of inner emptiness, does not study because of the increase or decrease 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, or emptiness of non-nature-self-nature. Why? Because inner emptiness… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of suchness, does not study because of the increase or decrease 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, or the inconceivable realm. Why? Because suchness… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the perfection of generosity, does not study because of the increase or decrease of the perfections of pure precepts, patience, energy, meditation, or wisdom. Why? Because the perfection of generosity… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the four dhyānas, does not study because of the increase or decrease of the four immeasurables or four formless concentrations. Why? Because the four dhyānas… have no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the eight liberations, does not study because of the increase or decrease of the eight spheres of mastery, nine successive concentrations, or ten totalities. Why? Because the eight liberations… have no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the four foundations of mindfulness, does not study because of the increase or decrease of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path. Why? Because the four foundations of mindfulness… have no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the dharma gate of liberation through emptiness, does not study because of the increase or decrease of the dharma gates of liberation through signlessness or wishlessness. Why? Because the dharma gate of liberation through emptiness… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the five kinds of eyes, does not study because of the increase or decrease of the six supernatural powers. Why? Because the five kinds of eyes… have no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease in the ten powers of the Buddha, does not study because of the increase or decrease of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha. Why? Because the ten powers of the Buddha… have no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the dharma of non-forgetfulness, does not study because of the increase or decrease of the nature of constant equanimity. Why? Because the dharma of non-forgetfulness… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the wisdom of all-knowing, does not study because of the increase or decrease of the wisdom of the aspects of the path or wisdom of all aspects. Why? Because the wisdom of all-knowing… has no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of all the dhāraṇī dharma gates, does not study because of the increase or decrease of all the samādhi dharma gates. Why? Because all the dhāraṇī dharma gates… have no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of stream-enterers, does not study because of the increase or decrease of once-returners, non-returners, or arahants. Why? Because stream-enterers… have no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the stream-entry path and stream-entry fruit, does not study because of the increase or decrease of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit. Why? Because the stream-entry path and stream-entry fruit… have no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of pratyekabuddhas, does not study because of the increase or decrease of the pratyekabuddha path or pratyekabuddha fruit. Why? Because pratyekabuddhas… have no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of Great Bodhisattvas, does not study because of the increase or decrease of the Samyaksaṃbuddha. Why? Because Great Bodhisattvas… have no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease in the dharmas of Great Bodhisattvas, does not study because of the increase or decrease of the fruit of Supreme Enlightenment. Why? Because the dharmas of Great Bodhisattvas… have no two parts.
Kauśika, if a Great Bodhisattva is capable of studying the immeasurable, uncountable, boundless, and inconceivable pure Buddha dharmas, that Bodhisattva does not study because of the increase or decrease of the Śrāvaka vehicle, does not study because of the increase or decrease of the Pratyekabuddha vehicle or the Supreme Vehicle. Why? Because the Śrāvaka vehicle… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of form, with no two parts, does not study because of the increase or decrease of feeling, perception, formation, or consciousness, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of form, does not study because of the appropriation or dissolution of feeling, perception, formation, or consciousness. Why? Because form aggregates… have no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the eye base, with no two parts, does not study because of the increase or decrease of the ear, nose, tongue, body, or mind base, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the eye base, does not study because of the appropriation or dissolution of the ear, nose, tongue, body, or mind base. Why? Because the eye base… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the form base, with no two parts, does not study because of the increase or decrease of the sound, smell, taste, touch, or dharma base, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the form base, does not study because of the appropriation or dissolution of the sound, smell, taste, touch, or dharma base. Why? Because the form base… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the eye element, with no two parts, does not study because of the increase or decrease of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the eye element, does not study because of the appropriation or dissolution of the form element through the feelings arising from eye contact as condition. Why? Because the eye element… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the ear element, with no two parts, does not study because of the increase or decrease of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the ear element, does not study because of the appropriation or dissolution of the sound element through the feelings arising from ear contact as condition. Why? Because the ear element… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the nose element, with no two parts, does not study because of the increase or decrease of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the nose element, does not study because of the appropriation or dissolution of the smell element through the feelings arising from nose contact as condition. Why? Because the nose element… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the tongue element, with no two parts, does not study because of the increase or decrease of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the tongue element, does not study because of the appropriation or dissolution of the taste element through the feelings arising from tongue contact as condition. Why? Because the tongue element… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the body element, with no two parts, does not study because of the increase or decrease of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the body element, does not study because of the appropriation or dissolution of the touch element through the feelings arising from body contact as condition. Why? Because the body element… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the mind element, with no two parts, does not study because of the increase or decrease of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the mind element, does not study because of the appropriation or dissolution of the dharma element through the feelings arising from mind contact as condition. Why? Because the mind element… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the earth element, with no two parts, does not study because of the increase or decrease of the water, fire, wind, space, or consciousness element, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the earth element, does not study because of the appropriation or dissolution of the water, fire, wind, space, or consciousness element. Why? Because the earth element… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the noble truth of suffering, with no two parts, does not study because of the increase or decrease of the noble truths of origination, cessation, or the path, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the noble truth of suffering, does not study because of the appropriation or dissolution of the noble truths of origination, cessation, or the path. Why? Because the noble truth of suffering… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of ignorance, with no two parts, does not study because of the increase or decrease 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, then that Great Bodhisattva does not study because of the appropriation or dissolution of ignorance, does not study because of the appropriation or dissolution of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair. Why? Because ignorance… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of inner emptiness, with no two parts, does not study because of the increase or decrease 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, or emptiness of non-nature-self-nature, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of inner emptiness, does not study because of the appropriation or dissolution of outer emptiness through emptiness of non-nature-self-nature. Why? Because inner emptiness… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of suchness, with no two parts, does not study because of the increase or decrease 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, or the inconceivable realm, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of suchness, does not study because of the appropriation or dissolution of the dharma realm through the inconceivable realm. Why? Because suchness… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the perfection of generosity, with no two parts, does not study because of the increase or decrease of the perfections of pure precepts, patience, energy, meditation, or wisdom, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the perfection of generosity, does not study because of the appropriation or dissolution of the perfections of pure precepts, patience, energy, meditation, or wisdom. Why? Because the perfection of generosity… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the four dhyānas, with no two parts, does not study because of the increase or decrease of the four immeasurables or four formless concentrations, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the four dhyānas, does not study because of the appropriation or dissolution of the four immeasurables or four formless concentrations. Why? Because the four dhyānas… have no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the eight liberations, with no two parts, does not study because of the increase or decrease of the eight spheres of mastery, nine successive concentrations, or ten totalities, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the eight liberations, does not study because of the appropriation or dissolution of the eight spheres of mastery, nine successive concentrations, or ten totalities. Why? Because the eight liberations… have no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the four foundations of mindfulness, with no two parts, does not study because of the increase or decrease of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the four foundations of mindfulness, does not study because of the appropriation or dissolution of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path. Why? Because the four foundations of mindfulness… have no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the dharma gate of liberation through emptiness, with no two parts, does not study because of the increase or decrease of the dharma gates of liberation through signlessness or wishlessness, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the dharma gate of liberation through emptiness, does not study because of the appropriation or dissolution of the dharma gates of liberation through signlessness or wishlessness. Why? Because the dharma gate of liberation through emptiness… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the five kinds of eyes, with no two parts, does not study because of the increase or decrease of the six supernatural powers, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the five kinds of eyes, does not study because of the appropriation or dissolution of the six supernatural powers. Why? Because the five kinds of eyes… have no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease in the ten powers of the Buddha, with no two parts, does not study because of the increase or decrease of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution in the ten powers of the Buddha, does not study because of the appropriation or dissolution of the four fearlessnesses through the eighteen unshared qualities of the Buddha. Why? Because the ten powers of the Buddha… have no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the dharma of non-forgetfulness, with no two parts, does not study because of the increase or decrease of the nature of constant equanimity, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the dharma of non-forgetfulness, does not study because of the appropriation or dissolution of the nature of constant equanimity. Why? Because the dharma of non-forgetfulness… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the wisdom of all-knowing, with no two parts, does not study because of the increase or decrease of the wisdom of the aspects of the path or wisdom of all aspects, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the wisdom of all-knowing, does not study because of the appropriation or dissolution of the wisdom of the aspects of the path or wisdom of all aspects. Why? Because the wisdom of all-knowing… has no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of all the dhāraṇī dharma gates, with no two parts, does not study because of the increase or decrease of all the samādhi dharma gates, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of all the dhāraṇī dharma gates, does not study because of the appropriation or dissolution of all the samādhi dharma gates. Why? Because all the dhāraṇī dharma gates… have no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of stream-enterers, with no two parts, does not study because of the increase or decrease of once-returners, non-returners, or arahants, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of stream-enterers, does not study because of the appropriation or dissolution of once-returners, non-returners, or arahants. Why? Because stream-enterers… have no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the stream-entry path and stream-entry fruit, with no two parts, does not study because of the increase or decrease of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the stream-entry path and stream-entry fruit, does not study because of the appropriation or dissolution of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit. Why? Because the stream-entry path and stream-entry fruit… have no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of pratyekabuddhas, with no two parts, does not study because of the increase or decrease of the pratyekabuddha path or pratyekabuddha fruit, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of pratyekabuddhas, does not study because of the appropriation or dissolution of the pratyekabuddha path or pratyekabuddha fruit. Why? Because pratyekabuddhas… have no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of Great Bodhisattvas, with no two parts, does not study because of the increase or decrease of the Samyaksaṃbuddha, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of Great Bodhisattvas, does not study because of the appropriation or dissolution of the Samyaksaṃbuddha. Why? Because Great Bodhisattvas… have no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease in the dharmas of Great Bodhisattvas, with no two parts, does not study because of the increase or decrease of the fruit of Supreme Enlightenment, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution in the dharmas of Great Bodhisattvas, does not study because of the appropriation or dissolution of the fruit of Supreme Enlightenment. Why? Because the dharmas of Great Bodhisattvas… have no two parts.
Kauśika, if a Great Bodhisattva does not study because of the increase or decrease of the Śrāvaka vehicle, with no two parts, does not study because of the increase or decrease of the Pratyekabuddha vehicle or the Supreme Vehicle, with no two parts, then that Great Bodhisattva does not study because of the appropriation or dissolution of the Śrāvaka vehicle, does not study because of the appropriation or dissolution of the Pratyekabuddha vehicle or the Supreme Vehicle. Why? Because the Śrāvaka vehicle… has no two parts.
Śāriputra asked Subhūti:
“Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of form, does not study because of the appropriation or dissolution of feeling, perception, formation, or consciousness?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the eye base, does not study because of the appropriation or dissolution of the ear, nose, tongue, body, or mind base?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the form base, does not study because of the appropriation or dissolution of the sound, smell, taste, touch, or dharma base?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the eye element, does not study because of the appropriation or dissolution of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the ear element, does not study because of the appropriation or dissolution of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the nose element, does not study because of the appropriation or dissolution of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the tongue element, does not study because of the appropriation or dissolution of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the body element, does not study because of the appropriation or dissolution of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the mind element, does not study because of the appropriation or dissolution of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the earth element, does not study because of the appropriation or dissolution of the water, fire, wind, space, or consciousness element?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the noble truth of suffering, does not study because of the appropriation or dissolution of the noble truths of origination, cessation, or the path?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of ignorance, does not study because of the appropriation or dissolution 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?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of inner emptiness, does not study because of the appropriation or dissolution 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, or emptiness of non-nature-self-nature?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of suchness, does not study because of the appropriation or dissolution 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, or the inconceivable realm?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the perfection of generosity, does not study because of the appropriation or dissolution of the perfections of pure precepts, patience, energy, meditation, or wisdom?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the four dhyānas, does not study because of the appropriation or dissolution of the four immeasurables or four formless concentrations?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the eight liberations, does not study because of the appropriation or dissolution of the eight spheres of mastery, nine successive concentrations, or ten totalities?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the four foundations of mindfulness, does not study because of the appropriation or dissolution of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the dharma gate of liberation through emptiness, does not study because of the appropriation or dissolution of the dharma gates of liberation through signlessness or wishlessness?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the five kinds of eyes, does not study because of the appropriation or dissolution of the six supernatural powers?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution in the ten powers of the Buddha, does not study because of the appropriation or dissolution of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the dharma of non-forgetfulness, does not study because of the appropriation or dissolution of the nature of constant equanimity?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the wisdom of all-knowing, does not study because of the appropriation or dissolution of the wisdom of the aspects of the path or wisdom of all aspects?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of all the dhāraṇī dharma gates, does not study because of the appropriation or dissolution of all the samādhi dharma gates?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of stream-enterers, does not study because of the appropriation or dissolution of once-returners, non-returners, or arahants?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the stream-entry path and stream-entry fruit, does not study because of the appropriation or dissolution of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of pratyekabuddhas, does not study because of the appropriation or dissolution of the pratyekabuddha path or pratyekabuddha fruit?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of Great Bodhisattvas, does not study because of the appropriation or dissolution of the Samyaksaṃbuddha?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution in the dharmas of Great Bodhisattvas, does not study because of the appropriation or dissolution of the fruit of Supreme Enlightenment?
Subhūti, when a Great Bodhisattva studies in this way, is it the case that he does not study because of the appropriation or dissolution of the Śrāvaka vehicle, does not study because of the appropriation or dissolution of the Pratyekabuddha vehicle or the Supreme Vehicle?”