THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 98
Chapter 27: SEEKING PRAJÑĀ (10)
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of pratyekabuddhas, should not be sought in the dharma-nature of the pratyekabuddha path or pratyekabuddha fruit; should not be sought apart from the dharma-nature of pratyekabuddhas, should not be sought apart from the dharma-nature of the pratyekabuddha path or pratyekabuddha fruit. Why? Because whether the dharma-nature of pratyekabuddhas, or the dharma-nature of the pratyekabuddha path, pratyekabuddha fruit; or the separation from the dharma-nature of pratyekabuddhas, or the separation from the dharma-nature of the pratyekabuddha path, pratyekabuddha fruit; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of pratyekabuddhas, is not the dharma-nature of the pratyekabuddha path or pratyekabuddha fruit; does not depart from the dharma-nature of pratyekabuddhas, does not depart from the dharma-nature of the pratyekabuddha path or pratyekabuddha fruit. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of pratyekabuddhas, is not the dharma-nature of the pratyekabuddha path or pratyekabuddha fruit; does not depart from the dharma-nature of pratyekabuddhas, does not depart from the dharma-nature of the pratyekabuddha path or pratyekabuddha fruit. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of pratyekabuddhas, should not be sought in the dharma-nature of the pratyekabuddha path or pratyekabuddha fruit; should not be sought apart from the dharma-nature of pratyekabuddhas, should not be sought apart from the dharma-nature of the pratyekabuddha path or pratyekabuddha fruit.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of Great Bodhisattvas, should not be sought in the dharma-nature of the Samyaksaṃbuddha; should not be sought apart from the dharma-nature of Great Bodhisattvas, should not be sought apart from the dharma-nature of the Samyaksaṃbuddha. Why? Because whether the dharma-nature of Great Bodhisattvas, or the dharma-nature of the Samyaksaṃbuddha; or the separation from the dharma-nature of Great Bodhisattvas, or the separation from the dharma-nature of the Samyaksaṃbuddha; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of Great Bodhisattvas, is not the dharma-nature of the Samyaksaṃbuddha; does not depart from the dharma-nature of Great Bodhisattvas, does not depart from the dharma-nature of the Samyaksaṃbuddha. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of Great Bodhisattvas, is not the dharma-nature of the Samyaksaṃbuddha; does not depart from the dharma-nature of Great Bodhisattvas, does not depart from the dharma-nature of the Samyaksaṃbuddha. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of Great Bodhisattvas, should not be sought in the dharma-nature of the Samyaksaṃbuddha; should not be sought apart from the dharma-nature of Great Bodhisattvas, should not be sought apart from the dharma-nature of the Samyaksaṃbuddha.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the dharmas of Great Bodhisattvas, should not be sought in the dharma-nature of the fruit of Supreme Enlightenment; should not be sought apart from the dharma-nature of the dharmas of Great Bodhisattvas, should not be sought apart from the dharma-nature of the fruit of Supreme Enlightenment. Why? Because whether the dharma-nature of the dharmas of Great Bodhisattvas, or the dharma-nature of the fruit of Supreme Enlightenment; or the separation from the dharma-nature of the dharmas of Great Bodhisattvas, or the separation from the dharma-nature of the fruit of Supreme Enlightenment; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the dharmas of Great Bodhisattvas, is not the dharma-nature of the fruit of Supreme Enlightenment; does not depart from the dharma-nature of the dharmas of Great Bodhisattvas, does not depart from the dharma-nature of the fruit of Supreme Enlightenment. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the dharmas of Great Bodhisattvas, is not the dharma-nature of the fruit of Supreme Enlightenment; does not depart from the dharma-nature of the dharmas of Great Bodhisattvas, does not depart from the dharma-nature of the fruit of Supreme Enlightenment. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the dharmas of Great Bodhisattvas, should not be sought in the dharma-nature of the fruit of Supreme Enlightenment; should not be sought apart from the dharma-nature of the dharmas of Great Bodhisattvas, should not be sought apart from the dharma-nature of the fruit of Supreme Enlightenment.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the Śrāvaka vehicle, should not be sought in the dharma-nature of the Pratyekabuddha vehicle or the Supreme Vehicle; should not be sought apart from the dharma-nature of the Śrāvaka vehicle, should not be sought apart from the dharma-nature of the Pratyekabuddha vehicle or the Supreme Vehicle. Why? Because whether the dharma-nature of the Śrāvaka vehicle, or the dharma-nature of the Pratyekabuddha vehicle, Supreme Vehicle; or the separation from the dharma-nature of the Śrāvaka vehicle, or the separation from the dharma-nature of the Pratyekabuddha vehicle, Supreme Vehicle; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the Śrāvaka vehicle, is not the dharma-nature of the Pratyekabuddha vehicle or the Supreme Vehicle; does not depart from the dharma-nature of the Śrāvaka vehicle, does not depart from the dharma-nature of the Pratyekabuddha vehicle or the Supreme Vehicle. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the Śrāvaka vehicle, is not the dharma-nature of the Pratyekabuddha vehicle or the Supreme Vehicle; does not depart from the dharma-nature of the Śrāvaka vehicle, does not depart from the dharma-nature of the Pratyekabuddha vehicle or the Supreme Vehicle. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the Śrāvaka vehicle, should not be sought in the dharma-nature of the Pratyekabuddha vehicle or the Supreme Vehicle; should not be sought apart from the dharma-nature of the Śrāvaka vehicle, should not be sought apart from the dharma-nature of the Pratyekabuddha vehicle or the Supreme Vehicle.
Chapter 28: PRAISING THE QUALITIES (1)
At that time, Indra Śakra addressed Subhūti:
“Venerable One, the perfection of wisdom that a Great Bodhisattva practices is a great perfection of wisdom, an immeasurable perfection, a boundless perfection. By studying this dharma, stream-enterers attain the fruit of stream-entry; by studying this dharma, once-returners attain the fruit of once-return; by studying this dharma, non-returners attain the fruit of non-return; by studying this dharma, arahants attain the fruit of arahantship; by studying this dharma, pratyekabuddhas attain the fruit of pratyekabuddhahood; Great Bodhisattvas who study this dharma are able to bring complete fulfillment to sentient beings, purify Buddha lands, and attain the fruit of Supreme Enlightenment.”
Subhūti said:
“Just so, just so, as you have said! Kauśika, the perfection of wisdom that a Great Bodhisattva practices is a great perfection of wisdom, an immeasurable perfection, a boundless perfection. Kauśika, whether in the past, the present, or the future, stream-enterers who study this dharma attain the fruit of stream-entry; once-returners who study this dharma attain the fruit of once-return; non-returners who study this dharma attain the fruit of non-return; arahants who study this dharma attain the fruit of arahantship; pratyekabuddhas who study this dharma attain the fruit of pratyekabuddhahood; Great Bodhisattvas who study this dharma are able to bring complete fulfillment to sentient beings, purify Buddha lands, and attain the fruit of Supreme Enlightenment.
Kauśika, because form is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because feeling, perception, formation, and consciousness are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because form aggregates… — their past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the eye base is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the ear, nose, tongue, body, and mind bases are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the eye base… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the form base is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the sound, smell, taste, touch, and dharma bases are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the form base… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the eye element is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the eye element… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the ear element is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the ear element… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the nose element is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the nose element… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the tongue element is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the tongue element… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the body element is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the body element… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the mind element is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the mind element… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the earth element is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the water, fire, wind, space, and consciousness elements are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the earth element… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the noble truth of suffering is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the noble truths of origination, cessation, and the path are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the noble truth of suffering… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because ignorance is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because ignorance… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because inner emptiness is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because inner emptiness… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because suchness is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because suchness… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the perfection of generosity is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the perfections of pure precepts, patience, energy, meditation, and wisdom are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the perfection of generosity… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the four dhyānas are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the four immeasurables and four formless concentrations are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the four dhyānas… — their past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the eight liberations are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the eight spheres of mastery, nine successive concentrations, and ten totalities are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the eight liberations… — their past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the four foundations of mindfulness are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the four foundations of mindfulness… — their past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the dharma gate of liberation through emptiness is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the dharma gates of liberation through signlessness and wishlessness are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the dharma gate of liberation through emptiness… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the five kinds of eyes are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the six supernatural powers are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the five kinds of eyes… — their past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the ten powers of the Buddha are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the ten powers of the Buddha… — their past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the dharma of non-forgetfulness is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the nature of constant equanimity is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the dharma of non-forgetfulness… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the wisdom of all-knowing is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the wisdom of the aspects of the path and wisdom of all aspects are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the wisdom of all-knowing… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because all the dhāraṇī dharma gates are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because all the samādhi dharma gates are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because all the dhāraṇī dharma gates… — their past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because stream-enterers are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because once-returners, non-returners, and arahants are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because stream-enterers… — their past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the stream-entry path and stream-entry fruit are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the stream-entry path and stream-entry fruit… — their past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because pratyekabuddhas are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the pratyekabuddha path and pratyekabuddha fruit are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because pratyekabuddhas… — their past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because Great Bodhisattvas are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the Samyaksaṃbuddha is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because Great Bodhisattvas… — their past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the dharmas of Great Bodhisattvas are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the fruit of Supreme Enlightenment is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the dharmas of Great Bodhisattvas… — their past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, because the Śrāvaka vehicle is great, the perfection of wisdom that a Great Bodhisattva practices is also great. Because the Pratyekabuddha vehicle and the Supreme Vehicle are great, the perfection of wisdom that a Great Bodhisattva practices is also great. Why? Because the Śrāvaka vehicle… — its past, middle, and future are all ungraspable, hence called great. Because they are great, the perfection of wisdom that a Great Bodhisattva practices is also called great.
Kauśika, for this reason I say: because form… is great, the perfection of wisdom that a Great Bodhisattva practices is also great.
Kauśika, because form is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because feeling, perception, formation, and consciousness are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of form aggregates… is ungraspable, hence called immeasurable.
Kauśika, just as the measure of empty space is ungraspable, so too the measure of form aggregates… is ungraspable. Kauśika, because empty space is immeasurable, form aggregates… are also immeasurable. Because form aggregates… are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the eye base is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the ear, nose, tongue, body, and mind bases are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the eye base… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the eye base… is ungraspable. Kauśika, because empty space is immeasurable, the eye base… is also immeasurable. Because the eye base… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the form base is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the sound, smell, taste, touch, and dharma bases are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the form base… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the form base… is ungraspable. Kauśika, because empty space is immeasurable, the form base… is also immeasurable. Because the form base… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the eye element is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the eye element… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the eye element… is ungraspable. Kauśika, because empty space is immeasurable, the eye element… is also immeasurable. Because the eye element… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the ear element is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the ear element… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the ear element… is ungraspable. Kauśika, because empty space is immeasurable, the ear element… is also immeasurable. Because the ear element… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the nose element is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the nose element… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the nose element… is ungraspable. Kauśika, because empty space is immeasurable, the nose element… is also immeasurable. Because the nose element… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the tongue element is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the tongue element… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the tongue element… is ungraspable.
Kauśika, because empty space is immeasurable, the tongue element… is also immeasurable. Because the tongue element… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the body element is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the body element… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the body element… is ungraspable. Kauśika, because empty space is immeasurable, the body element… is also immeasurable. Because the body element… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the mind element is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the mind element… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the mind element… is ungraspable. Kauśika, because empty space is immeasurable, the mind element… is also immeasurable. Because the mind element… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the earth element is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the water, fire, wind, space, and consciousness elements are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the earth element… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the earth element… is ungraspable. Kauśika, because empty space is immeasurable, the earth element… is also immeasurable. Because the earth element… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the noble truth of suffering is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the noble truths of origination, cessation, and the path are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the noble truth of suffering… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the noble truth of suffering… is ungraspable. Kauśika, because empty space is immeasurable, the noble truth of suffering… is also immeasurable. Because the noble truth of suffering… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because ignorance is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of ignorance… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of ignorance… is ungraspable. Kauśika, because empty space is immeasurable, ignorance… is also immeasurable. Because ignorance… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because inner emptiness is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of inner emptiness… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of inner emptiness… is ungraspable. Kauśika, because empty space is immeasurable, inner emptiness… is also immeasurable. Because inner emptiness… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because suchness is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of suchness… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of suchness… is ungraspable. Kauśika, because empty space is immeasurable, suchness… is also immeasurable. Because suchness… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the perfection of generosity is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the perfections of pure precepts, patience, energy, meditation, and wisdom are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the perfection of generosity… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the perfection of generosity… is ungraspable. Kauśika, because empty space is immeasurable, the perfection of generosity… is also immeasurable. Because the perfection of generosity… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the four dhyānas are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the four immeasurables and four formless concentrations are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the four dhyānas… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the four dhyānas… is ungraspable. Kauśika, because empty space is immeasurable, the four dhyānas… are also immeasurable. Because the four dhyānas… are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the eight liberations are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the eight spheres of mastery, nine successive concentrations, and ten totalities are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the eight liberations… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the eight liberations… is ungraspable. Kauśika, because empty space is immeasurable, the eight liberations… are also immeasurable. Because the eight liberations… are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the four foundations of mindfulness are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the four foundations of mindfulness… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the four foundations of mindfulness… is ungraspable. Kauśika, because empty space is immeasurable, the four foundations of mindfulness… are also immeasurable. Because the four foundations of mindfulness… are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the dharma gate of liberation through emptiness is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the dharma gates of liberation through signlessness and wishlessness are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the dharma gate of liberation through emptiness… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the dharma gate of liberation through emptiness… is ungraspable. Kauśika, because empty space is immeasurable, the dharma gate of liberation through emptiness… is also immeasurable. Because the dharma gate of liberation through emptiness… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the five kinds of eyes are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the six supernatural powers are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the five kinds of eyes… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the five kinds of eyes… is ungraspable. Kauśika, because empty space is immeasurable, the five kinds of eyes… are also immeasurable. Because the five kinds of eyes… are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the ten powers of the Buddha are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure in the ten powers of the Buddha… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure in the ten powers of the Buddha… is ungraspable. Kauśika, because empty space is immeasurable, the ten powers of the Buddha… are also immeasurable. Because the ten powers of the Buddha… are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the dharma of non-forgetfulness is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the nature of constant equanimity is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the dharma of non-forgetfulness… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the dharma of non-forgetfulness… is ungraspable. Kauśika, because empty space is immeasurable, the dharma of non-forgetfulness… is also immeasurable. Because the dharma of non-forgetfulness… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because the wisdom of all-knowing is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because the wisdom of the aspects of the path and wisdom of all aspects are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of the wisdom of all-knowing… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of the wisdom of all-knowing… is ungraspable. Kauśika, because empty space is immeasurable, the wisdom of all-knowing… is also immeasurable. Because the wisdom of all-knowing… is immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.
Kauśika, because all the dhāraṇī dharma gates are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable; because all the samādhi dharma gates are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable. Why? Because the measure of all the dhāraṇī dharma gates… is ungraspable, hence called immeasurable. Kauśika, just as the measure of empty space is ungraspable, so too the measure of all the dhāraṇī dharma gates… is ungraspable. Kauśika, because empty space is immeasurable, all the dhāraṇī dharma gates… are also immeasurable. Because all the dhāraṇī dharma gates… are immeasurable, the perfection of wisdom that a Great Bodhisattva practices is also immeasurable.