THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 89
Chapter 26: STUDYING PRAJÑĀ (5)
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the nose element as arising or ceasing; does not see the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as arising or ceasing; does not see the nose element as grasped or released; does not see the smell element through the feelings arising from nose contact as condition as grasped or released; does not see the nose element as defiled or pure; does not see the smell element through the feelings arising from nose contact as condition as defiled or pure; does not see the nose element as gathered or dispersed; does not see the smell element through the feelings arising from nose contact as condition as gathered or dispersed; does not see the nose element as increasing or decreasing; does not see the smell element through the feelings arising from nose contact as condition as increasing or decreasing. Why? Because the nature of the nose element… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the tongue element as arising or ceasing; does not see the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as arising or ceasing; does not see the tongue element as grasped or released; does not see the taste element through the feelings arising from tongue contact as condition as grasped or released; does not see the tongue element as defiled or pure; does not see the taste element through the feelings arising from tongue contact as condition as defiled or pure; does not see the tongue element as gathered or dispersed; does not see the taste element through the feelings arising from tongue contact as condition as gathered or dispersed; does not see the tongue element as increasing or decreasing; does not see the taste element through the feelings arising from tongue contact as condition as increasing or decreasing. Why? Because the nature of the tongue element… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the body element as arising or ceasing; does not see the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as arising or ceasing; does not see the body element as grasped or released; does not see the touch element through the feelings arising from body contact as condition as grasped or released; does not see the body element as defiled or pure; does not see the touch element through the feelings arising from body contact as condition as defiled or pure; does not see the body element as gathered or dispersed; does not see the touch element through the feelings arising from body contact as condition as gathered or dispersed; does not see the body element as increasing or decreasing; does not see the touch element through the feelings arising from body contact as condition as increasing or decreasing. Why? Because the nature of the body element… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the mind element as arising or ceasing; does not see the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as arising or ceasing; does not see the mind element as grasped or released; does not see the dharma element through the feelings arising from mind contact as condition as grasped or released; does not see the mind element as defiled or pure; does not see the dharma element through the feelings arising from mind contact as condition as defiled or pure; does not see the mind element as gathered or dispersed; does not see the dharma element through the feelings arising from mind contact as condition as gathered or dispersed; does not see the mind element as increasing or decreasing; does not see the dharma element through the feelings arising from mind contact as condition as increasing or decreasing. Why? Because the nature of the mind element… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the earth element as arising or ceasing; does not see the water, fire, wind, space, or consciousness element as arising or ceasing; does not see the earth element as grasped or released; does not see the water, fire, wind, space, or consciousness element as grasped or released; does not see the earth element as defiled or pure; does not see the water, fire, wind, space, or consciousness element as defiled or pure; does not see the earth element as gathered or dispersed; does not see the water, fire, wind, space, or consciousness element as gathered or dispersed; does not see the earth element as increasing or decreasing; does not see the water, fire, wind, space, or consciousness element as increasing or decreasing. Why? Because the nature of the earth element… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the noble truth of suffering as arising or ceasing; does not see the noble truths of origination, cessation, or the path as arising or ceasing; does not see the noble truth of suffering as grasped or released; does not see the noble truths of origination, cessation, or the path as grasped or released; does not see the noble truth of suffering as defiled or pure; does not see the noble truths of origination, cessation, or the path as defiled or pure; does not see the noble truth of suffering as gathered or dispersed; does not see the noble truths of origination, cessation, or the path as gathered or dispersed; does not see the noble truth of suffering as increasing or decreasing; does not see the noble truths of origination, cessation, or the path as increasing or decreasing. Why? Because the nature of the noble truth of suffering… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see ignorance as arising or ceasing; 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 as arising or ceasing; does not see ignorance as grasped or released; does not see formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as grasped or released; does not see ignorance as defiled or pure; does not see formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as defiled or pure; does not see ignorance as gathered or dispersed; does not see formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as gathered or dispersed; does not see ignorance as increasing or decreasing; does not see formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as increasing or decreasing. Why? Because the nature of ignorance… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see inner emptiness as arising or ceasing; does not see outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, or emptiness of non-nature-self-nature as arising or ceasing; does not see inner emptiness as grasped or released; does not see outer emptiness through emptiness of non-nature-self-nature as grasped or released; does not see inner emptiness as defiled or pure; does not see outer emptiness through emptiness of non-nature-self-nature as defiled or pure; does not see inner emptiness as gathered or dispersed; does not see outer emptiness through emptiness of non-nature-self-nature as gathered or dispersed; does not see inner emptiness as increasing or decreasing; does not see outer emptiness through emptiness of non-nature-self-nature as increasing or decreasing. Why? Because the nature of inner emptiness… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see suchness as arising or ceasing; does not see the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, or the inconceivable realm as arising or ceasing; does not see suchness as grasped or released; does not see the dharma realm through the inconceivable realm as grasped or released; does not see suchness as defiled or pure; does not see the dharma realm through the inconceivable realm as defiled or pure; does not see suchness as gathered or dispersed; does not see the dharma realm through the inconceivable realm as gathered or dispersed; does not see suchness as increasing or decreasing; does not see the dharma realm through the inconceivable realm as increasing or decreasing. Why? Because the nature of suchness… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the perfection of generosity as arising or ceasing; does not see the perfections of pure precepts, patience, energy, meditation, or wisdom as arising or ceasing; does not see the perfection of generosity as grasped or released; does not see the perfections of pure precepts, patience, energy, meditation, or wisdom as grasped or released; does not see the perfection of generosity as defiled or pure; does not see the perfections of pure precepts, patience, energy, meditation, or wisdom as defiled or pure; does not see the perfection of generosity as gathered or dispersed; does not see the perfections of pure precepts, patience, energy, meditation, or wisdom as gathered or dispersed; does not see the perfection of generosity as increasing or decreasing; does not see the perfections of pure precepts, patience, energy, meditation, or wisdom as increasing or decreasing. Why? Because the nature of the perfection of generosity… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the four dhyānas as arising or ceasing; does not see the four immeasurables or four formless concentrations as arising or ceasing; does not see the four dhyānas as grasped or released; does not see the four immeasurables or four formless concentrations as grasped or released; does not see the four dhyānas as defiled or pure; does not see the four immeasurables or four formless concentrations as defiled or pure; does not see the four dhyānas as gathered or dispersed; does not see the four immeasurables or four formless concentrations as gathered or dispersed; does not see the four dhyānas as increasing or decreasing; does not see the four immeasurables or four formless concentrations as increasing or decreasing. Why? Because the nature of the four dhyānas… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the eight liberations as arising or ceasing; does not see the eight spheres of mastery, nine successive concentrations, or ten totalities as arising or ceasing; does not see the eight liberations as grasped or released; does not see the eight spheres of mastery, nine successive concentrations, or ten totalities as grasped or released; does not see the eight liberations as defiled or pure; does not see the eight spheres of mastery, nine successive concentrations, or ten totalities as defiled or pure; does not see the eight liberations as gathered or dispersed; does not see the eight spheres of mastery, nine successive concentrations, or ten totalities as gathered or dispersed; does not see the eight liberations as increasing or decreasing; does not see the eight spheres of mastery, nine successive concentrations, or ten totalities as increasing or decreasing. Why? Because the nature of the eight liberations… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the four foundations of mindfulness as arising or ceasing; does not see the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path as arising or ceasing; does not see the four foundations of mindfulness as grasped or released; does not see the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path as grasped or released; does not see the four foundations of mindfulness as defiled or pure; does not see the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path as defiled or pure; does not see the four foundations of mindfulness as gathered or dispersed; does not see the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path as gathered or dispersed; does not see the four foundations of mindfulness as increasing or decreasing; does not see the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path as increasing or decreasing. Why? Because the nature of the four foundations of mindfulness… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the dharma gate of liberation through emptiness as arising or ceasing; does not see the dharma gates of liberation through signlessness or wishlessness as arising or ceasing; does not see the dharma gate of liberation through emptiness as grasped or released; does not see the dharma gates of liberation through signlessness or wishlessness as grasped or released; does not see the dharma gate of liberation through emptiness as defiled or pure; does not see the dharma gates of liberation through signlessness or wishlessness as defiled or pure; does not see the dharma gate of liberation through emptiness as gathered or dispersed; does not see the dharma gates of liberation through signlessness or wishlessness as gathered or dispersed; does not see the dharma gate of liberation through emptiness as increasing or decreasing; does not see the dharma gates of liberation through signlessness or wishlessness as increasing or decreasing. Why? Because the nature of the dharma gate of liberation through emptiness… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the five kinds of eyes as arising or ceasing; does not see the six supernatural powers as arising or ceasing; does not see the five kinds of eyes as grasped or released; does not see the six supernatural powers as grasped or released; does not see the five kinds of eyes as defiled or pure; does not see the six supernatural powers as defiled or pure; does not see the five kinds of eyes as gathered or dispersed; does not see the six supernatural powers as gathered or dispersed; does not see the five kinds of eyes as increasing or decreasing; does not see the six supernatural powers as increasing or decreasing. Why? Because the nature of the five kinds of eyes… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the ten powers of the Buddha as arising or ceasing; does not see the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha as arising or ceasing; does not see the ten powers of the Buddha as grasped or released; does not see the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha as grasped or released; does not see the ten powers of the Buddha as defiled or pure; does not see the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha as defiled or pure; does not see the ten powers of the Buddha as gathered or dispersed; does not see the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha as gathered or dispersed; does not see the ten powers of the Buddha as increasing or decreasing; does not see the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha as increasing or decreasing. Why? Because the nature of the ten powers of the Buddha… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the dharma of non-forgetfulness as arising or ceasing; does not see the nature of constant equanimity as arising or ceasing; does not see the dharma of non-forgetfulness as grasped or released; does not see the nature of constant equanimity as grasped or released; does not see the dharma of non-forgetfulness as defiled or pure; does not see the nature of constant equanimity as defiled or pure; does not see the dharma of non-forgetfulness as gathered or dispersed; does not see the nature of constant equanimity as gathered or dispersed; does not see the dharma of non-forgetfulness as increasing or decreasing; does not see the nature of constant equanimity as increasing or decreasing. Why? Because the nature of the dharma of non-forgetfulness… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the wisdom of all-knowing as arising or ceasing; does not see the wisdom of the aspects of the path or wisdom of all aspects as arising or ceasing; does not see the wisdom of all-knowing as grasped or released; does not see the wisdom of the aspects of the path or wisdom of all aspects as grasped or released; does not see the wisdom of all-knowing as defiled or pure; does not see the wisdom of the aspects of the path or wisdom of all aspects as defiled or pure; does not see the wisdom of all-knowing as gathered or dispersed; does not see the wisdom of the aspects of the path or wisdom of all aspects as gathered or dispersed; does not see the wisdom of all-knowing as increasing or decreasing; does not see the wisdom of the aspects of the path or wisdom of all aspects as increasing or decreasing. Why? Because the nature of the wisdom of all-knowing… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see all the dhāraṇī dharma gates as arising or ceasing; does not see all the samādhi dharma gates as arising or ceasing; does not see all the dhāraṇī dharma gates as grasped or released; does not see all the samādhi dharma gates as grasped or released; does not see all the dhāraṇī dharma gates as defiled or pure; does not see all the samādhi dharma gates as defiled or pure; does not see all the dhāraṇī dharma gates as gathered or dispersed; does not see all the samādhi dharma gates as gathered or dispersed; does not see all the dhāraṇī dharma gates as increasing or decreasing; does not see all the samādhi dharma gates as increasing or decreasing. Why? Because the nature of all the dhāraṇī dharma gates… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see stream-enterers as arising or ceasing; does not see once-returners, non-returners, or arahants as arising or ceasing; does not see stream-enterers as grasped or released; does not see once-returners, non-returners, or arahants as grasped or released; does not see stream-enterers as defiled or pure; does not see once-returners, non-returners, or arahants as defiled or pure; does not see stream-enterers as gathered or dispersed; does not see once-returners, non-returners, or arahants as gathered or dispersed; does not see stream-enterers as increasing or decreasing; does not see once-returners, non-returners, or arahants as increasing or decreasing. Why? Because the nature of stream-enterers… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the stream-entry path and stream-entry fruit as arising or ceasing; does not see the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit as arising or ceasing; does not see the stream-entry path and stream-entry fruit as grasped or released; does not see the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit as grasped or released; does not see the stream-entry path and stream-entry fruit as defiled or pure; does not see the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit as defiled or pure; does not see the stream-entry path and stream-entry fruit as gathered or dispersed; does not see the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit as gathered or dispersed; does not see the stream-entry path and stream-entry fruit as increasing or decreasing; does not see the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit as increasing or decreasing. Why? Because the nature of the stream-entry path and stream-entry fruit… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see pratyekabuddhas as arising or ceasing; does not see the pratyekabuddha path or pratyekabuddha fruit as arising or ceasing; does not see pratyekabuddhas as grasped or released; does not see the pratyekabuddha path or pratyekabuddha fruit as grasped or released; does not see pratyekabuddhas as defiled or pure; does not see the pratyekabuddha path or pratyekabuddha fruit as defiled or pure; does not see pratyekabuddhas as gathered or dispersed; does not see the pratyekabuddha path or pratyekabuddha fruit as gathered or dispersed; does not see pratyekabuddhas as increasing or decreasing; does not see the pratyekabuddha path or pratyekabuddha fruit as increasing or decreasing. Why? Because the nature of pratyekabuddhas… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see Great Bodhisattvas as arising or ceasing; does not see the Samyaksaṃbuddha as arising or ceasing; does not see Great Bodhisattvas as grasped or released; does not see the Samyaksaṃbuddha as grasped or released; does not see Great Bodhisattvas as defiled or pure; does not see the Samyaksaṃbuddha as defiled or pure; does not see Great Bodhisattvas as gathered or dispersed; does not see the Samyaksaṃbuddha as gathered or dispersed; does not see Great Bodhisattvas as increasing or decreasing; does not see the Samyaksaṃbuddha as increasing or decreasing. Why? Because the nature of Great Bodhisattvas… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the dharmas of Great Bodhisattvas as arising or ceasing; does not see the fruit of Supreme Enlightenment as arising or ceasing; does not see the dharmas of Great Bodhisattvas as grasped or released; does not see the fruit of Supreme Enlightenment as grasped or released; does not see the dharmas of Great Bodhisattvas as defiled or pure; does not see the fruit of Supreme Enlightenment as defiled or pure; does not see the dharmas of Great Bodhisattvas as gathered or dispersed; does not see the fruit of Supreme Enlightenment as gathered or dispersed; does not see the dharmas of Great Bodhisattvas as increasing or decreasing; does not see the fruit of Supreme Enlightenment as increasing or decreasing. Why? Because the nature of the dharmas of Great Bodhisattvas… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the Śrāvaka vehicle as arising or ceasing; does not see the Pratyekabuddha vehicle or the Supreme Vehicle as arising or ceasing; does not see the Śrāvaka vehicle as grasped or released; does not see the Pratyekabuddha vehicle or the Supreme Vehicle as grasped or released; does not see the Śrāvaka vehicle as defiled or pure; does not see the Pratyekabuddha vehicle or the Supreme Vehicle as defiled or pure; does not see the Śrāvaka vehicle as gathered or dispersed; does not see the Pratyekabuddha vehicle or the Supreme Vehicle as gathered or dispersed; does not see the Śrāvaka vehicle as increasing or decreasing; does not see the Pratyekabuddha vehicle or the Supreme Vehicle as increasing or decreasing. Why? Because the nature of the Śrāvaka vehicle… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Thus, Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, with respect to all dharmas, he does not see them as arising or ceasing, grasped or released, defiled or pure, gathered or dispersed, or increasing or decreasing — and while studying the perfection of wisdom in this way — he is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Chapter 27: SEEKING PRAJÑĀ (1)
At that time, Indra Śakra asked Śāriputra:
“Venerable One, where should a Great Bodhisattva who practices the perfection of wisdom seek it?”
Śāriputra replied:
“Kauśika, a Great Bodhisattva who practices the perfection of wisdom should seek it in what the Elder Subhūti has expounded.”
Indra Śakra said to Subhūti:
“Now, according to what the Venerable Śāriputra has said, is this through your supernatural power? And are you the refuge?”
Subhūti said:
“Kauśika, this is not my supernatural power; I am not the refuge.”
Indra Śakra asked:
“Then whose supernatural power is it? Who is the refuge?”
Subhūti replied:
“This is the supernatural power of the Tathāgata; the Tathāgata is the refuge.”
Indra Śakra asked:
“Venerable One, all dharmas have no refuge — why then do you say this is the supernatural power of the Tathāgata and the Tathāgata is the refuge?”
Subhūti said:
“Kauśika, just so, just so! As you have said, all dharmas have no refuge. Therefore the Tathāgata is not a refuge, and there is no place of refuge — only following worldly convention do we set up the designation ‘refuge.’
Kauśika, one cannot attain the Tathāgata apart from the refugeless; one cannot attain the suchness of the Tathāgata apart from the refugeless; one cannot attain the dharma-nature of the Tathāgata apart from the refugeless; one cannot attain the suchness of the Tathāgata apart from the suchness of the refugeless; one cannot attain the dharma-nature of the Tathāgata apart from the dharma-nature of the refugeless; one cannot attain the suchness of the Tathāgata apart from the suchness of the refugeless; one cannot attain the dharma-nature of the Tathāgata apart from the dharma-nature of the refugeless.
Kauśika, one cannot attain the Tathāgata within the refugeless, nor within the Tathāgata can one attain the refugeless; one cannot attain the Tathāgata within the suchness of the refugeless, nor within the Tathāgata can one attain the suchness of the refugeless; one cannot attain the Tathāgata within the dharma-nature of the refugeless, nor within the Tathāgata can one attain the dharma-nature of the refugeless; one cannot attain the suchness of the Tathāgata within the refugeless, nor within the suchness of the Tathāgata can one attain the refugeless; one cannot attain the dharma-nature of the Tathāgata within the refugeless, nor within the dharma-nature of the Tathāgata can one attain the refugeless; one cannot attain the suchness of the Tathāgata within the suchness of the refugeless, nor within the suchness of the Tathāgata can one attain the suchness of the refugeless; one cannot attain the dharma-nature of the Tathāgata within the dharma-nature of the refugeless, nor within the dharma-nature of the Tathāgata can one attain the dharma-nature of the refugeless.
Kauśika, one cannot attain the Tathāgata apart from form; one cannot attain the Tathāgata apart from feeling, perception, formation, or consciousness; one cannot attain the Tathāgata apart from the suchness of form; one cannot attain the Tathāgata apart from the suchness of feeling, perception, formation, or consciousness; one cannot attain the Tathāgata apart from the dharma-nature of form; one cannot attain the Tathāgata apart from the dharma-nature of feeling, perception, formation, or consciousness; one cannot attain the suchness of the Tathāgata apart from form; one cannot attain the suchness of the Tathāgata apart from feeling, perception, formation, or consciousness; one cannot attain the dharma-nature of the Tathāgata apart from form; one cannot attain the dharma-nature of the Tathāgata apart from feeling, perception, formation, or consciousness; one cannot attain the suchness of the Tathāgata apart from the suchness of form; one cannot attain the suchness of the Tathāgata apart from the suchness of feeling, perception, formation, or consciousness; one cannot attain the dharma-nature of the Tathāgata apart from the dharma-nature of form; one cannot attain the dharma-nature of the Tathāgata apart from the dharma-nature of feeling, perception, formation, or consciousness.
Kauśika, one cannot attain the Tathāgata within form, nor within the Tathāgata can one attain form; one cannot attain the Tathāgata within feeling, perception, formation, or consciousness, nor within the Tathāgata can one attain feeling, perception, formation, or consciousness; one cannot attain the Tathāgata within the suchness of form, nor within the Tathāgata can one attain the suchness of form; one cannot attain the Tathāgata within the suchness of feeling, perception, formation, or consciousness, nor within the Tathāgata can one attain the suchness of feeling, perception, formation, or consciousness; one cannot attain the Tathāgata within the dharma-nature of form, nor within the Tathāgata can one attain the dharma-nature of form; one cannot attain the Tathāgata within the dharma-nature of feeling, perception, formation, or consciousness, nor within the Tathāgata can one attain the dharma-nature of feeling, perception, formation, or consciousness; one cannot attain the suchness of the Tathāgata within form, nor within the suchness of the Tathāgata can one attain form; one cannot attain the suchness of the Tathāgata within feeling, perception, formation, or consciousness, nor within the suchness of the Tathāgata can one attain feeling, perception, formation, or consciousness; one cannot attain the dharma-nature of the Tathāgata within form, nor within the dharma-nature of the Tathāgata can one attain form; one cannot attain the dharma-nature of the Tathāgata within feeling, perception, formation, or consciousness, nor within the dharma-nature of the Tathāgata can one attain feeling, perception, formation, or consciousness; one cannot attain the suchness of the Tathāgata within the suchness of form, nor within the suchness of the Tathāgata can one attain the suchness of form; one cannot attain the suchness of the Tathāgata within the suchness of feeling, perception, formation, or consciousness, nor within the suchness of the Tathāgata can one attain the suchness of feeling, perception, formation, or consciousness; one cannot attain the dharma-nature of the Tathāgata within the dharma-nature of form, nor within the dharma-nature of the Tathāgata can one attain the dharma-nature of form; one cannot attain the dharma-nature of the Tathāgata within the dharma-nature of feeling, perception, formation, or consciousness, nor within the dharma-nature of the Tathāgata can one attain the dharma-nature of feeling, perception, formation, or consciousness.
Kauśika, one cannot attain the Tathāgata apart from the eye base; one cannot attain the Tathāgata apart from the ear, nose, tongue, body, or mind base; one cannot attain the Tathāgata apart from the suchness of the eye base; one cannot attain the Tathāgata apart from the suchness of the ear, nose, tongue, body, or mind base; one cannot attain the Tathāgata apart from the dharma-nature of the eye base; one cannot attain the Tathāgata apart from the dharma-nature of the ear, nose, tongue, body, or mind base; one cannot attain the suchness of the Tathāgata apart from the eye base; one cannot attain the suchness of the Tathāgata apart from the ear, nose, tongue, body, or mind base; one cannot attain the dharma-nature of the Tathāgata apart from the eye base; one cannot attain the dharma-nature of the Tathāgata apart from the ear, nose, tongue, body, or mind base; one cannot attain the suchness of the Tathāgata apart from the suchness of the eye base; one cannot attain the suchness of the Tathāgata apart from the suchness of the ear, nose, tongue, body, or mind base; one cannot attain the dharma-nature of the Tathāgata apart from the dharma-nature of the eye base; one cannot attain the dharma-nature of the Tathāgata apart from the dharma-nature of the ear, nose, tongue, body, or mind base.
Kauśika, one cannot attain the Tathāgata within the eye base, nor within the Tathāgata can one attain the eye base; one cannot attain the Tathāgata within the ear, nose, tongue, body, or mind base, nor within the Tathāgata can one attain the ear, nose, tongue, body, or mind base; one cannot attain the Tathāgata within the suchness of the eye base, nor within the Tathāgata can one attain the suchness of the eye base; one cannot attain the Tathāgata within the suchness of the ear, nose, tongue, body, or mind base, nor within the Tathāgata can one attain the suchness of the ear, nose, tongue, body, or mind base; one cannot attain the Tathāgata within the dharma-nature of the eye base, nor within the Tathāgata can one attain the dharma-nature of the eye base; one cannot attain the Tathāgata within the dharma-nature of the ear, nose, tongue, body, or mind base, nor within the Tathāgata can one attain the dharma-nature of the ear, nose, tongue, body, or mind base; one cannot attain the suchness of the Tathāgata within the eye base, nor within the suchness of the Tathāgata can one attain the eye base; one cannot attain the suchness of the Tathāgata within the ear, nose, tongue, body, or mind base, nor within the suchness of the Tathāgata can one attain the ear, nose, tongue, body, or mind base; one cannot attain the dharma-nature of the Tathāgata within the eye base, nor within the dharma-nature of the Tathāgata can one attain the eye base; one cannot attain the dharma-nature of the Tathāgata within the ear, nose, tongue, body, or mind base, nor within the dharma-nature of the Tathāgata can one attain the ear, nose, tongue, body, or mind base; one cannot attain the suchness of the Tathāgata within the suchness of the eye base, nor within the suchness of the Tathāgata can one attain the suchness of the eye base; one cannot attain the suchness of the Tathāgata within the suchness of the ear, nose, tongue, body, or mind base, nor within the suchness of the Tathāgata can one attain the suchness of the ear, nose, tongue, body, or mind base; one cannot attain the dharma-nature of the Tathāgata within the dharma-nature of the eye base, nor within the dharma-nature of the Tathāgata can one attain the dharma-nature of the eye base; one cannot attain the dharma-nature of the Tathāgata within the dharma-nature of the ear, nose, tongue, body, or mind base, nor within the dharma-nature of the Tathāgata can one attain the dharma-nature of the ear, nose, tongue, body, or mind base.
Kauśika, one cannot attain the Tathāgata apart from the form base; one cannot attain the Tathāgata apart from the sound, smell, taste, touch, or dharma base; one cannot attain the Tathāgata apart from the suchness of the form base; one cannot attain the Tathāgata apart from the suchness of the sound, smell, taste, touch, or dharma base; one cannot attain the Tathāgata apart from the dharma-nature of the form base; one cannot attain the Tathāgata apart from the dharma-nature of the sound, smell, taste, touch, or dharma base; one cannot attain the suchness of the Tathāgata apart from the form base; one cannot attain the suchness of the Tathāgata apart from the sound, smell, taste, touch, or dharma base; one cannot attain the dharma-nature of the Tathāgata apart from the form base; one cannot attain the dharma-nature of the Tathāgata apart from the sound, smell, taste, touch, or dharma base; one cannot attain the suchness of the Tathāgata apart from the suchness of the form base; one cannot attain the suchness of the Tathāgata apart from the suchness of the sound, smell, taste, touch, or dharma base; one cannot attain the dharma-nature of the Tathāgata apart from the dharma-nature of the form base; one cannot attain the dharma-nature of the Tathāgata apart from the dharma-nature of the sound, smell, taste, touch, or dharma base.
Kauśika, one cannot attain the Tathāgata within the form base, nor within the Tathāgata can one attain the form base; one cannot attain the Tathāgata within the sound, smell, taste, touch, or dharma base, nor within the Tathāgata can one attain the sound, smell, taste, touch, or dharma base; one cannot attain the Tathāgata within the suchness of the form base, nor within the Tathāgata can one attain the suchness of the form base; one cannot attain the Tathāgata within the suchness of the sound, smell, taste, touch, or dharma base, nor within the Tathāgata can one attain the suchness of the sound, smell, taste, touch, or dharma base; one cannot attain the Tathāgata within the dharma-nature of the form base, nor within the Tathāgata can one attain the dharma-nature of the form base; one cannot attain the Tathāgata within the dharma-nature of the sound, smell, taste, touch, or dharma base, nor within the Tathāgata can one attain the dharma-nature of the sound, smell, taste, touch, or dharma base; one cannot attain the suchness of the Tathāgata within the form base, nor within the suchness of the Tathāgata can one attain the form base; one cannot attain the suchness of the Tathāgata within the sound, smell, taste, touch, or dharma base, nor within the suchness of the Tathāgata can one attain the sound, smell, taste, touch, or dharma base; one cannot attain the dharma-nature of the Tathāgata within the form base, nor within the dharma-nature of the Tathāgata can one attain the form base; one cannot attain the dharma-nature of the Tathāgata within the sound, smell, taste, touch, or dharma base, nor within the dharma-nature of the Tathāgata can one attain the sound, smell, taste, touch, or dharma base; one cannot attain the suchness of the Tathāgata within the suchness of the form base, nor within the suchness of the Tathāgata can one attain the suchness of the form base; one cannot attain the suchness of the Tathāgata within the suchness of the sound, smell, taste, touch, or dharma base, nor within the suchness of the Tathāgata can one attain the suchness of the sound, smell, taste, touch, or dharma base; one cannot attain the dharma-nature of the Tathāgata within the dharma-nature of the form base, nor within the dharma-nature of the Tathāgata can one attain the dharma-nature of the form base; one cannot attain the dharma-nature of the Tathāgata within the dharma-nature of the sound, smell, taste, touch, or dharma base, nor within the dharma-nature of the Tathāgata can one attain the dharma-nature of the sound, smell, taste, touch, or dharma base.
Kauśika, one cannot attain the Tathāgata apart from the eye element; one cannot attain the Tathāgata apart from the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition; one cannot attain the Tathāgata apart from the suchness of the eye element; one cannot attain the Tathāgata apart from the suchness of the form element through the feelings arising from eye contact as condition.