THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
VOLUME 11
– o0o –
Section 7: TEACHING AND TRANSMITTING (1)
At that time, the Buddha said to Elder Subhuti:
You should use your eloquence to proclaim for the assembly of great Bodhisattvas the dharma of correspondence with the Prajnaparamita, so as to teach and transmit it to the great Bodhisattvas, enabling them to fully study and practice the Prajnaparamita.
At that time, the assembly of great Bodhisattvas and great Shravakas, devas, dragons, yakshas, humans and non-humans, all gave rise to this thought:
Is the Venerable Subhuti now going to use his own wisdom and eloquence to proclaim for the assembly of great Bodhisattvas the dharma of correspondence with the Prajnaparamita, so as to teach and transmit it to the great Bodhisattvas, enabling them to fully study and practice the Prajnaparamita? Or does he rely on the supernatural power and majestic virtue of the Buddha?
Elder Subhuti, knowing the thoughts of the assembly of great Bodhisattvas and great Shravakas, devas, dragons, yakshas, humans and non-humans, then said to Elder Shariputra:
When the disciples of all Buddhas speak the dharma teachings, know that they all rely on the supernatural power and majestic virtue of the Buddha. Why? Shariputra, the Buddhas proclaim the essential dharma for them, and they, relying on the Buddha’s teaching, diligently study and practice, and are able to realize the true nature of all dharmas. Therefore, all the dharma proclaimed for them never contradicts the dharma nature. Thus, the words the Buddha has taught are like lamps transmitting their illumination. Shariputra, I will rely fully on the protection of the supernatural power and majestic virtue of the Buddha to proclaim for the assembly of great Bodhisattvas the dharma of correspondence with the Prajnaparamita, so as to teach and transmit it to the great Bodhisattvas, enabling them to fully study and practice the Prajnaparamita – it is not from my own wisdom and eloquence. Why? Because the dharma of correspondence with the deep Prajnaparamita is not the domain of Shravakas and Pratyekabuddhas.
At this time, Elder Subhuti addressed the Buddha:
World-Honored One, as the Buddha has instructed: “Now use your eloquence to proclaim for the assembly of great Bodhisattvas the dharma of correspondence with the Prajnaparamita, so as to teach and transmit it to the great Bodhisattvas, enabling them to fully study and practice the Prajnaparamita.” World-Honored One, among these, what dharma is called “great Bodhisattva”? And what dharma is called “Prajnaparamita”? World-Honored One, I do not see any dharma that can be called a great Bodhisattva, nor do I see any dharma that can be called the Prajnaparamita; even both these designations are also not seen – why then am I told to proclaim for the assembly of great Bodhisattvas the dharma of correspondence with the Prajnaparamita, so as to teach and transmit it to the great Bodhisattvas, enabling them to fully study and practice the Prajnaparamita?
The Buddha said:
Subhuti, “great Bodhisattva” is only a name – that is the great Bodhisattva; “Prajnaparamita” is also only a name – that is the Prajnaparamita; even both these designations are also only names. Subhuti, these two designations are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – thus they are conventional designations, for they are neither within, nor without, nor on both sides, and are unobtainable.
Subhuti should know: it is as with “self” – it is only a conventional designation. That conventional designation is non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “self.” Likewise, “sentient being, life force, born being, nurtured being, creator, the ‘I,’ mind-born body, youth, doer, one who causes others to do, initiator, one who causes others to initiate, recipient, one who causes others to receive, knower, seer…” are all only conventional designations. Since these designations are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called sentient beings… through seer. Thus all of these are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable. Likewise, Subhuti, whether “great Bodhisattva,” or “Prajnaparamita,” or both these designations – they are all conventional dharmas. Those conventional dharmas are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “great Bodhisattva,” “Prajnaparamita,” “designation.” Thus all three of those designations are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Furthermore, Subhuti, it is as with “form” – it is only a conventional designation. Since those dharmas are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “form.” Likewise, feeling, perception, formations, and consciousness are also only conventional dharmas. Since those dharmas are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “feeling, perception, formations, consciousness.” Thus all of these are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Likewise, Subhuti, whether “great Bodhisattva,” or “Prajnaparamita,” or both these designations – they are all conventional dharmas. Those conventional dharmas are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “great Bodhisattva,” “Prajnaparamita,” “designation.” All three of those designations are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Furthermore, Subhuti, it is as with the eye base – it is only a conventional dharma. Since those dharmas are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “the eye base.” Likewise, the ear, nose, tongue, body, and mind bases are also only conventional dharmas. Since those dharmas are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “the ear, nose, tongue, body, and mind bases.” Thus all of these are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Likewise, Subhuti, whether “great Bodhisattva,” or “Prajnaparamita,” or both these designations – they are all conventional dharmas. Those conventional dharmas are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “great Bodhisattva,” “Prajnaparamita,” “designation.” All three of those designations are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Furthermore, Subhuti, it is as with the form base – it is only a conventional dharma. Since those dharmas are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “the form base.” Likewise, the sound, smell, taste, touch, and dharma bases are also only conventional dharmas. Since those dharmas are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “the sound, smell, taste, touch, and dharma bases.” Thus all of these are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Likewise, Subhuti, whether “great Bodhisattva,” or “Prajnaparamita,” or both these designations – they are all conventional dharmas. Those conventional dharmas are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “great Bodhisattva,” “Prajnaparamita,” “designation.” All three of those designations are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Furthermore, Subhuti, it is as with the eye element – it is only a conventional dharma. Since those dharmas are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “the eye element.” Likewise, the ear, nose, tongue, body, and mind elements are also only conventional dharmas. Since those dharmas are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “the ear, nose, tongue, body, and mind elements.” Thus all of these are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Likewise, Subhuti, whether “great Bodhisattva,” or “Prajnaparamita,” or both these designations – they are all conventional dharmas. Those conventional dharmas are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “great Bodhisattva,” “Prajnaparamita,” “designation.” All three of those designations are only conventional designations. These conventional designations, are neither within, nor without, nor on both sides, and are unobtainable.
Furthermore, Subhuti, it is as with the form element – it is only a conventional dharma. Since those dharmas are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “the form element.” Likewise, the sound, smell, taste, touch, and dharma elements are also only conventional dharmas. Since those dharmas are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “the sound, smell, taste, touch, and dharma elements.” Thus all of these are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Likewise, Subhuti, whether “great Bodhisattva,” or “Prajnaparamita,” or both these designations – they are all conventional dharmas. Those conventional dharmas are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “great Bodhisattva,” “Prajnaparamita,” “designation.” All three of those designations are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Furthermore, Subhuti, it is as with the eye-consciousness element – it is only a conventional dharma. Since those dharmas are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “the eye-consciousness element.” Likewise, the ear, nose, tongue, body, and mind-consciousness elements are also only conventional dharmas. Since those dharmas are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “the ear, nose, tongue, body, and mind-consciousness elements.” Thus all of these are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Likewise, Subhuti, whether “great Bodhisattva,” or “Prajnaparamita,” or both these designations – they are all conventional dharmas. Those conventional dharmas are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “great Bodhisattva,” “Prajnaparamita,” “designation.” All three of those designations are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Furthermore, Subhuti, it is as with eye contact – it is only a conventional dharma. Since those dharmas are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “eye contact.” Likewise, ear, nose, tongue, body, and mind contact are also only conventional dharmas. Since those dharmas are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “ear, nose, tongue, body, and mind contact.” Thus all of these are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Likewise, Subhuti, whether “great Bodhisattva,” or “Prajnaparamita,” or both these designations – they are all conventional dharmas. Those conventional dharmas are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “great Bodhisattva,” “Prajnaparamita,” “designation.” All three of those designations are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Furthermore, Subhuti, it is as with feelings arising conditioned by eye contact – they are only conventional dharmas. Since those dharmas are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “feelings arising conditioned by eye contact.” Likewise, feelings arising conditioned by ear, nose, tongue, body, and mind contact are also only conventional dharmas. Since those dharmas are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination,
expressed through verbal conventions – called “feelings arising conditioned by ear, nose, tongue, body, and mind contact.” Thus all of these are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Likewise, Subhuti, whether “great Bodhisattva,” or “Prajnaparamita,” or both these designations – they are all conventional dharmas. Those conventional dharmas are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “great Bodhisattva,” “Prajnaparamita,” “designation.” All three of those designations are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Furthermore, Subhuti, it is as with the body’s parts: the head, neck, shoulders, upper arms, hands, forearms, abdomen, back, chest, hips, sides, spine, knees, thighs, legs, calves, feet… – they are only conventional designations. Since those designations are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called the parts of the body from head and neck through feet. Thus all of these are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Likewise, Subhuti, whether “great Bodhisattva,” or “Prajnaparamita,” or both these designations – they are all conventional dharmas. Those conventional dharmas are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “great Bodhisattva,” “Prajnaparamita,”
“designation.” All three of those designations are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Furthermore, Subhuti, it is as with external phenomena: grasses, trees, roots, trunks, branches, leaves, flowers, fruits… – they are only conventional designations. Since those designations are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “external phenomena: grasses, trees, roots, trunks, branches, leaves, flowers, fruits…” Thus all of these are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Likewise, Subhuti, whether “great Bodhisattva,” or “Prajnaparamita,” or both these designations – they are all conventional dharmas. Those conventional dharmas are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “great Bodhisattva,” “Prajnaparamita,” “designation.” All three of those designations are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Furthermore, Subhuti, it is as with all the Tathagatas, Worthy Ones, and Perfectly Enlightened Ones of the past, future, and present – they are only conventional designations. Since those designations are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “all the Tathagatas, Worthy Ones, and Perfectly Enlightened Ones of the past, future, and present.” Thus all of these are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Likewise, Subhuti, whether “great Bodhisattva,” or “Prajnaparamita,” or both these designations – they are all conventional dharmas. Those conventional dharmas are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “great Bodhisattva,” “Prajnaparamita,” “designation.” All three of those designations are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Furthermore, Subhuti, it is as with all illusory phenomena: dreams, echoes, shadows, mirages, reflections; or phantom cities, transformed things… – they are only conventional designations. Since those designations are conventional, they are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “illusory phenomena through transformed things…” Thus all of these are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Likewise, Subhuti, whether “great Bodhisattva,” or “Prajnaparamita,” or both these designations – they are all conventional dharmas. Those conventional dharmas are non-arising and non-ceasing, existing only in conceptual imagination, expressed through verbal conventions – called “great Bodhisattva,” “Prajnaparamita,” “designation.” All three of those designations are only conventional designations. These conventional designations are neither within, nor without, nor on both sides, and are unobtainable.
Thus, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, with regard to all dharmas, they should study and practice exactly like this: designations are conventional, dharmas are conventional; and the act of teaching and transmitting is also conventional.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate form as permanent or impermanent; should not contemplate feeling, perception, formations, or consciousness as permanent or impermanent; should not contemplate form as pleasurable or suffering; should not contemplate feeling, perception, formations, or consciousness as pleasurable or suffering; should not contemplate form as self or no-self; should not contemplate feeling, perception, formations, or consciousness as self or no-self; should not contemplate form as pure or impure; should not contemplate feeling, perception, formations, or consciousness as pure or impure; should not contemplate form as empty or not empty; should not contemplate feeling, perception, formations, or consciousness as empty or not empty; should not contemplate form as having signs or signless; should not contemplate feeling, perception, formations, or consciousness as having signs or signless; should not contemplate form as having wishes or wishless; should not contemplate feeling, perception, formations, or consciousness as having wishes or wishless; should not contemplate form as tranquil or not tranquil; should not contemplate feeling, perception, formations, or consciousness as tranquil or not tranquil; should not contemplate form as remote or not remote; should not contemplate feeling, perception, formations, or consciousness as remote or not remote; should not contemplate form as conditioned or unconditioned; should not contemplate feeling, perception, formations, or consciousness as conditioned or unconditioned; should not contemplate form as defiled or undefiled; should not contemplate feeling, perception, formations, or consciousness as defiled or undefiled; should not contemplate form as arising or ceasing; should not contemplate feeling, perception, formations, or consciousness as arising or ceasing; should not contemplate form as wholesome or unwholesome; should not contemplate feeling, perception, formations, or consciousness as wholesome or unwholesome; should not contemplate form as faulty or faultless; should not contemplate feeling, perception, formations, or consciousness as faulty or faultless; should not contemplate form as afflicted or unafflicted; should not contemplate feeling, perception, formations, or consciousness as afflicted or unafflicted; should not contemplate form as worldly or supramundane; should not contemplate feeling, perception, formations, or consciousness as worldly or supramundane; should not contemplate form as impure or pure; should not contemplate feeling, perception, formations, or consciousness as impure or pure; should not contemplate form as belonging to samsara or belonging to nirvana; should not contemplate feeling, perception, formations, or consciousness as belonging to samsara or belonging to nirvana; should not contemplate form as within, without, or on both sides; should not contemplate feeling, perception, formations, or consciousness as within, without, or on both sides; should not contemplate form as obtainable or unobtainable; should not contemplate feeling, perception, formations, or consciousness as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the eye base as permanent or impermanent; should not contemplate the ear, nose, tongue, body, or mind bases as permanent or impermanent; should not contemplate the eye base as pleasurable or suffering; should not contemplate the ear, nose, tongue, body, or mind bases as pleasurable or suffering; should not contemplate the eye base as self or no-self; should not contemplate the ear, nose, tongue, body, or mind bases as self or no-self; should not contemplate the eye base as pure or impure; should not contemplate the ear, nose, tongue, body, or mind bases as pure or impure; should not contemplate the eye base as empty or not empty; should not contemplate the ear, nose, tongue, body, or mind bases as empty or not empty; should not contemplate the eye base as having signs or signless; should not contemplate the ear, nose, tongue, body, or mind bases as having signs or signless; should not contemplate the eye base as having wishes or wishless; should not contemplate the ear, nose, tongue, body, or mind bases as having wishes or wishless; should not contemplate the eye base as tranquil or not tranquil; should not contemplate the ear, nose, tongue, body, or mind bases as tranquil or not tranquil; should not contemplate the eye base as remote or not remote; should not contemplate the ear, nose, tongue, body, or mind bases as remote or not remote; should not contemplate the eye base as conditioned or unconditioned; should not contemplate the ear, nose, tongue, body, or mind bases as conditioned or unconditioned; should not contemplate the eye base as defiled or undefiled; should not contemplate the ear, nose, tongue, body, or mind bases as defiled or undefiled; should not contemplate the eye base as arising or ceasing; should not contemplate the ear, nose, tongue, body, or mind bases as arising or ceasing; should not contemplate the eye base as wholesome or unwholesome; should not contemplate the ear, nose, tongue, body, or mind bases as wholesome or unwholesome; should not contemplate the eye base as faulty or faultless; should not contemplate the ear, nose, tongue, body, or mind bases as faulty or faultless; should not contemplate the eye base as afflicted or unafflicted; should not contemplate the ear, nose, tongue, body, or mind bases as afflicted or unafflicted; should not contemplate the eye base as worldly or supramundane; should not contemplate the ear, nose, tongue, body, or mind bases as worldly or supramundane; should not contemplate the eye base as impure or pure; should not contemplate the ear, nose, tongue, body, or mind bases as impure or pure; should not contemplate the eye base as belonging to samsara or belonging to nirvana; should not contemplate the ear, nose, tongue, body, or mind bases as belonging to samsara or belonging to nirvana; should not contemplate the eye base as within, without, or on both sides; should not contemplate the ear, nose, tongue, body, or mind bases as within, without, or on both sides; should not contemplate the eye base as obtainable or unobtainable; [should not contemplate the ear, nose, tongue, body, or mind bases as obtainable or unobtainable.]
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the form base as permanent or impermanent; should not contemplate the sound, smell, taste, touch, or dharma bases as permanent or impermanent; should not contemplate the form base as pleasurable or suffering; should not contemplate the sound, smell, taste, touch,
or dharma bases as pleasurable or suffering; should not contemplate the form base as self or no-self; should not contemplate the sound, smell, taste, touch, or dharma bases as self or no-self; should not contemplate the form base as pure or impure; should not contemplate the sound, smell, taste, touch, or dharma bases as pure or impure; should not contemplate the form base as empty or not empty; should not contemplate the sound, smell, taste, touch, or dharma bases as empty or not empty; should not contemplate the form base as having signs or signless; should not contemplate the sound, smell, taste, touch, or dharma bases as having signs or signless; should not contemplate the form base as having wishes or wishless; should not contemplate the sound, smell, taste, touch, or dharma bases as having wishes or wishless; should not contemplate the form base as tranquil or not tranquil; should not contemplate the sound, smell, taste, touch, or dharma bases as tranquil or not tranquil; should not contemplate the form base as remote or not remote; should not contemplate the sound, smell, taste, touch, or dharma bases as remote or not remote; should not contemplate the form base as conditioned or unconditioned; should not contemplate the sound, smell, taste, touch, or dharma bases as conditioned or unconditioned; should not contemplate the form base as defiled or undefiled; should not contemplate the sound, smell, taste, touch, or dharma bases as defiled or undefiled; should not contemplate the form base as arising or ceasing; should not contemplate the sound, smell, taste, touch, or dharma bases as arising or ceasing; should not contemplate the form base as wholesome or unwholesome; should not contemplate the sound, smell, taste, touch, or dharma bases as wholesome or unwholesome; should not contemplate the form base as faulty or faultless; should not contemplate the sound, smell, taste, touch, or dharma bases as faulty or faultless; should not contemplate the form base as afflicted or unafflicted; should not contemplate the sound, smell, taste, touch, or dharma bases as afflicted or unafflicted; should not contemplate the form base as worldly or supramundane; should not contemplate the sound, smell, taste, touch, or dharma bases as worldly or supramundane; should not contemplate the form base as impure or pure; should not contemplate the sound, smell, taste, touch, or dharma bases as impure or pure; should not contemplate the form base as belonging to samsara or belonging to nirvana; should not contemplate the sound, smell, taste, touch, or dharma bases as belonging to samsara or belonging to nirvana; should not contemplate the form base as within, without, or [on both sides; should not contemplate the sound, smell, taste, touch, or dharma bases as within, without, or on both sides; should not contemplate the form base as obtainable or unobtainable; should not contemplate the sound, smell, taste, touch, or dharma bases as obtainable or unobtainable.]
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the eye element as permanent or impermanent; should not contemplate the ear, nose, tongue, body, or mind elements as permanent or impermanent; should not contemplate the eye element as pleasurable or suffering; should not contemplate the ear, nose, tongue, body, or mind elements as pleasurable or suffering; should not contemplate the eye element as self or no-self; should not contemplate the ear, nose, tongue, body, or mind elements as self or no-self; should not contemplate the eye element as pure or impure; should not contemplate the ear, nose, tongue, body, or mind elements as pure or impure; should not contemplate the eye element as empty or not empty; should not contemplate the ear, nose, tongue, body, or mind elements as empty or not empty; should not contemplate the eye element as having signs or signless; should not contemplate the ear, nose, tongue, body, or mind elements as having signs or signless; should not contemplate the eye element as having wishes or wishless; should not contemplate the ear, nose, tongue, body, or mind elements as having wishes or wishless; should not contemplate the eye element as tranquil or not tranquil; should not contemplate the ear, nose, tongue, body, or mind elements as tranquil or not tranquil; should not contemplate the eye element as remote or not remote; should not contemplate the ear, nose, tongue, body, or mind elements as remote or not remote; should not contemplate the eye element as conditioned or unconditioned; should not contemplate the ear, nose, tongue, body, or mind elements as conditioned or unconditioned; should not contemplate the eye element as defiled or undefiled; should not contemplate the ear, nose, tongue, body, or mind elements as defiled or undefiled; should not contemplate the eye element as arising or ceasing; should not contemplate the ear, nose, tongue, body, or mind elements as arising or ceasing; should not contemplate the eye element as wholesome or unwholesome; should not contemplate the ear, nose, tongue, body, or mind elements as wholesome or unwholesome; should not contemplate the eye element as faulty or faultless; should not contemplate the ear, nose, tongue, body, or mind elements as faulty or faultless; should not contemplate the eye element as afflicted or unafflicted; should not contemplate the ear, nose, tongue, body, or mind elements as afflicted or unafflicted; should not contemplate the eye element as worldly or supramundane; should not contemplate the ear, nose, tongue, body, or mind elements as worldly or supramundane; should not contemplate the eye element as impure or pure; should not contemplate the ear, nose, tongue, body, or mind elements as impure or pure [and should not contemplate the eye element as belonging to samsara or nirvana, within/without/both sides, or obtainable/unobtainable; likewise for the ear, nose, tongue, body, and mind elements.]
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the form element as permanent or impermanent; should not contemplate the sound, smell, taste, touch, or dharma elements as permanent or impermanent; should not contemplate the form element as pleasurable or suffering; should not contemplate the sound, smell, taste, touch, or dharma elements as pleasurable or suffering; should not contemplate the form element as self or no-self; should not contemplate the sound, smell, taste, touch, or dharma elements as self or no-self; should not contemplate the form element as pure or impure; should not contemplate the sound, smell, taste, touch, or dharma elements as pure or impure; should not contemplate the form element as empty or not empty; should not contemplate the sound, smell, taste, touch, or dharma elements as empty or not empty; should not contemplate the form element as having signs or signless; should not contemplate the sound, smell, taste, touch, or dharma elements as having signs or signless; should not contemplate the form element as having wishes or wishless; should not contemplate the sound, smell, taste, touch, or dharma elements as having wishes or wishless; should not contemplate the form element as tranquil or not tranquil; should not contemplate the sound, smell, taste, touch, or dharma elements as tranquil or not tranquil; should not contemplate the form element as remote or not remote; should not contemplate the sound, smell, taste, touch, or dharma elements as remote or not remote; should not contemplate the form element as conditioned or unconditioned; should not contemplate the sound, smell, taste, touch, or dharma elements as conditioned or unconditioned; should not contemplate the form element as defiled or undefiled; should not contemplate the sound, smell, taste, touch, or dharma elements as defiled or undefiled; should not contemplate the form element as arising or ceasing; should not contemplate the sound, smell, taste, touch, or dharma elements as arising or ceasing; should not contemplate the form element as wholesome or unwholesome; should not contemplate the sound, smell, taste, touch, or dharma elements as wholesome or unwholesome; should not contemplate the form element as faulty or faultless; should not contemplate the sound, smell, taste, touch, or dharma elements as faulty or faultless; should not contemplate the form element as afflicted or unafflicted; should not contemplate the sound, smell, taste, touch, or dharma elements as afflicted or unafflicted; should not contemplate the form element as worldly or supramundane; should not contemplate the sound, smell, taste, touch, or dharma elements as worldly or supramundane; [should not contemplate] the sound, smell, taste, touch, or dharma elements as within, without, or on both sides; should not contemplate the form element as obtainable or unobtainable; should not contemplate the sound, smell, taste, touch, or dharma elements as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the eye-consciousness element as permanent or impermanent; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as permanent or impermanent; should not contemplate the eye-consciousness element as pleasurable or suffering; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as pleasurable or suffering; should not contemplate the eye-consciousness element as self or no-self; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as self or no-self; should not contemplate the eye-consciousness element as pure or impure; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as pure or impure; should not contemplate the eye-consciousness element as empty or not empty; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as empty or not empty; should not contemplate the eye-consciousness element as having signs or signless; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as having signs or signless; should not contemplate the eye-consciousness element as having wishes or wishless; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as having wishes or wishless; should not contemplate the eye-consciousness element as tranquil or not tranquil; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as tranquil or not tranquil; should not contemplate the eye-consciousness element as remote or not remote; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as remote or not remote; should not contemplate the eye-consciousness element as conditioned or unconditioned; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as conditioned or unconditioned; should not contemplate the eye-consciousness element as defiled or undefiled; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as defiled or undefiled; should not contemplate the eye-consciousness element as arising or ceasing; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as arising or ceasing; should not contemplate the eye-consciousness element as wholesome or unwholesome; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as wholesome or unwholesome; should not contemplate the eye-consciousness element as faulty or faultless; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as faulty or faultless; should not contemplate the eye-consciousness element as afflicted or unafflicted; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as afflicted or unafflicted; should not contemplate the eye-consciousness element [as worldly or] supramundane; should not contemplate the eye-consciousness element as impure or pure; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as impure or pure; should not contemplate the eye-consciousness element as belonging to samsara or belonging to nirvana; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as belonging to samsara or belonging to nirvana; should not contemplate the eye-consciousness element as within, without, or on both sides; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as within, without, or on both sides; should not contemplate the eye-consciousness element as obtainable or unobtainable; should not contemplate the ear, nose, tongue, body, or mind-consciousness elements as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate eye contact as permanent or impermanent; should not contemplate ear, nose, tongue, body, or mind contact as permanent or impermanent; should not contemplate eye contact as pleasurable or suffering; should not contemplate ear, nose, tongue, body, or mind contact as pleasurable or suffering; should not contemplate eye contact as self or no-self; should not contemplate ear, nose, tongue, body, or mind contact as self or no-self; should not contemplate eye contact as pure or impure; should not contemplate ear, nose, tongue, body, or mind contact as pure or impure; should not contemplate eye contact as empty or not empty; should not contemplate ear, nose, tongue, body, or mind contact as empty or not empty; should not contemplate eye contact as having signs or signless; should not contemplate ear, nose, tongue, body, or mind contact as having signs or signless; should not contemplate eye contact as having wishes or wishless; should not contemplate ear, nose, tongue, body, or mind contact as having wishes or wishless; should not contemplate eye contact as tranquil or not tranquil; should not contemplate ear, nose, tongue, body, or mind contact as tranquil or not tranquil; should not contemplate eye contact as remote or not remote; should not contemplate ear, nose, tongue, body, or mind contact as remote or not remote; should not contemplate eye contact as conditioned or unconditioned; should not contemplate ear, nose, tongue, body, or mind contact as conditioned or unconditioned; should not contemplate eye contact as defiled or undefiled; should not contemplate ear, nose, tongue, body, or mind contact as defiled or undefiled; should not contemplate eye contact as arising or ceasing; should not contemplate ear, nose, tongue, body, or mind contact as arising or ceasing; should not contemplate eye contact as wholesome or unwholesome; should not contemplate ear, nose, tongue, body, or mind contact as wholesome or unwholesome; should not contemplate eye contact as faulty or faultless; should not contemplate ear, nose, tongue, body, or mind contact as faulty or faultless; should not contemplate eye contact as afflicted or unafflicted; should not contemplate ear, nose, tongue, body, or mind contact as afflicted or unafflicted; should not contemplate eye contact as worldly or supramundane; should not contemplate ear, nose, tongue, body, or mind contact as worldly or supramundane; should not contemplate eye contact as impure or pure; should not contemplate ear, nose, tongue, body, or mind contact as impure or pure; should not contemplate eye contact as belonging to samsara or belonging to nirvana; should not contemplate ear, nose, tongue, body, or mind contact as belonging to samsara or belonging to nirvana; should not contemplate eye contact as within, without, or on both sides; should not contemplate ear, nose, tongue, body, or mind contact as within, without, or on both sides; should not contemplate eye contact as obtainable or unobtainable; should not contemplate ear, nose, tongue, body, or mind contact as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as permanent or impermanent; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as permanent or impermanent; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as pleasurable or suffering; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as pleasurable or suffering; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as self or no-self; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as self or no-self; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as pure or impure; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as pure or impure; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as empty or not empty; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as empty or not empty; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as having signs or signless; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as having signs or signless; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as having wishes or wishless; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as having wishes or wishless; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as tranquil or not tranquil; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as tranquil or not tranquil; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as remote or not remote; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as remote or not remote; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as conditioned or unconditioned; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as conditioned or unconditioned; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as defiled or undefiled; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as defiled or undefiled; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as arising or ceasing; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as arising or ceasing; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as wholesome or unwholesome; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as wholesome or unwholesome; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as faulty or faultless; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as faulty or faultless; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as afflicted or unafflicted; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as afflicted or unafflicted; [should not contemplate them as worldly or supramundane,] or neutral feelings arising conditioned by ear, nose, tongue, body, or mind contact as impure or pure;] should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as impure or pure; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as belonging to samsara or belonging to nirvana; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as belonging to samsara or belonging to nirvana; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as within, without, or on both sides; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as within, without, or on both sides; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by eye contact as obtainable or unobtainable; should not contemplate the pleasant feelings, painful feelings, and neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the earth element as permanent or impermanent; should not contemplate the water, fire, wind, space, or consciousness elements as permanent or impermanent; should not contemplate the earth element as pleasurable or suffering; should not contemplate the water, fire, wind, space, or consciousness elements as pleasurable or suffering; should not contemplate the earth element as self or no-self; should not contemplate the water, fire, wind, space, or consciousness elements as self or no-self; should not contemplate the earth element as pure or impure; should not contemplate the water, fire, wind, space, or consciousness elements as pure or impure; should not contemplate the earth element as empty or not empty; should not contemplate the water, fire, wind, space, or consciousness elements as empty or not empty; should not contemplate the earth element as having signs or signless; should not contemplate the water, fire, wind, space, or consciousness elements as having signs or signless; should not contemplate the earth element as having wishes or wishless; should not contemplate the water, fire, wind, space, or consciousness elements as having wishes or wishless; should not contemplate the earth element as tranquil or not tranquil; should not contemplate the water, fire, wind, space, or consciousness elements as tranquil or not tranquil; should not contemplate the earth element as remote or not remote; should not contemplate the water, fire, wind, space, or consciousness elements as remote or not remote; should not contemplate the earth element as conditioned or unconditioned; should not contemplate the water, fire, wind, space, or consciousness elements as conditioned or unconditioned; should not contemplate the earth element as defiled or undefiled; should not contemplate the water, fire, wind, space, or consciousness elements as defiled or undefiled; should not contemplate the earth element as arising or ceasing; should not contemplate the water, fire, wind, space, or consciousness elements as arising or ceasing; should not contemplate the earth element as wholesome or unwholesome; should not contemplate the water, fire, wind, space, or consciousness elements as wholesome or unwholesome; should not contemplate the earth element as faulty or faultless; should not contemplate the water, fire, wind, space, or consciousness elements as faulty or faultless; should not contemplate the earth element as afflicted or unafflicted; should not contemplate the water, fire, wind, space, or consciousness elements as afflicted or unafflicted; should not contemplate the earth element as worldly or supramundane; should not contemplate the water, fire, wind, space, or consciousness elements as worldly or supramundane; should not contemplate the earth element as impure or pure; should not contemplate the water, fire, wind, space, or consciousness elements as impure or pure; should not contemplate the earth element as belonging to samsara or belonging to nirvana; should not contemplate the water, fire, wind, space, or consciousness elements as belonging to samsara or belonging to nirvana; should not contemplate the earth element as within, without, or on both sides; should not contemplate the water, fire, wind, space, or consciousness elements as within, without, or on both sides; should not contemplate the earth element as obtainable or unobtainable; should not contemplate the water, fire, wind, space, or consciousness elements as obtainable or unobtainable.