THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 11
Chapter 7: INSTRUCTION AND TRANSMISSION (1)
At that time, the Buddha said to the Elder Subhūti: “You should use your eloquence and, for the assembly of Great Bodhisattvas, expound the Dharma in accordance with Prajñāpāramitā, in order to instruct and transmit it to the Great Bodhisattvas, enabling them to cultivate and learn Prajñāpāramitā to perfection.
At that moment, the assembly of Great Bodhisattvas, Great Śrāvakas, devas, nāgas, yakṣas, humans and non-humans, and others all gave rise to this thought: ‘Now the Venerable Subhūti, by relying on his own wisdom and eloquence, will expound for the assembly of Great Bodhisattvas the Dharma corresponding to Prajñāpāramitā, in order to instruct and transmit it to the Great Bodhisattvas, enabling them to cultivate and learn Prajñāpāramitā to perfection; or will he have to rely on the Buddha’s spiritual power and majestic virtue?’
The Elder Subhūti knew the thoughts of the assembly of Great Bodhisattvas, Great Śrāvakas, devas, nāgas, yakṣas, humans and non-humans, and others, and immediately said to the Elder Śāriputra: “The disciples of all Buddhas, when they speak the teachings of the Dharma, should know that they all rely upon the spiritual power and majestic virtue of the Buddhas. Why is this? Śāriputra, the Buddhas proclaim essential Dharma teachings for them, and they rely on the Buddha’s teachings to diligently cultivate and learn, thereby becoming able to realize the true nature of all phenomena. Therefore, the Dharma teachings that have been expounded for them never contradict the nature of Dharma. Thus, the words taught by the Buddha are like a lamp passed on from one person to another, continuing to illuminate.
Śāriputra, I will rely upon the Buddha’s complete blessing of spiritual power and majestic virtue, and for the assembly of Great Bodhisattvas I will expound the Dharma corresponding to Prajñāpāramitā, in order to instruct and transmit it to the Great Bodhisattvas, enabling them to cultivate and learn Prajñāpāramitā to perfection. It is not through my own wisdom and eloquence alone. Why is this so? Because the profound Dharma corresponding to Prajñāpāramitā is not a realm of the Śrāvakas and Pratyekabuddhas.”
At this time, the Elder Subhūti addressed the Buddha: “World-Honored One, as the Buddha has taught: ‘Now you shall use your eloquence and, for the assembly of Great Bodhisattvas, expound the Dharma corresponding to Prajñāpāramitā, in order to instruct and transmit it to the Great Bodhisattvas, enabling them to cultivate and learn Prajñāpāramitā to perfection.’
World-Honored One, within this, what Dharma is called a Great Bodhisattva? And what Dharma is called Prajñāpāramitā? 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 Prajñāpāramitā. I do not see either of these two designations. Why then do you instruct me to expound the Dharma corresponding to Prajñāpāramitā for the assembly of Great Bodhisattvas, in order to instruct and transmit it to the Great Bodhisattvas, enabling them to cultivate and learn Prajñāpāramitā to perfection?”
The Buddha said: “Subhūti, a Great Bodhisattva exists only as a designation; that is what is called a Great Bodhisattva. Prajñāpāramitā also exists only as a designation; that is what is called Prajñāpāramitā. Both of these designations exist only as names.
Subhūti, these two designations are unborn and undying; they exist only in conceptual imagination and are expressed through verbal designation. Thus they are merely nominal designations, because they are neither within, nor outside, nor between the two, and cannot be obtained.
Subhūti, you should know that, for example, the self is merely a nominal designation. That designation is neither born nor destroyed; it exists only in conceptual imagination and is expressed through verbal designation, and this is called the self.
Likewise, sentient being, living being, being born, being sustained, creator, self, mind-born body, youth, doer, one who causes others to act, initiator, one who causes initiation, receiver, one who causes receiving, knower, and seer are also merely nominal designations. Since these names are false designations, they are neither born nor destroyed; they exist only in conceptual imagination and are expressed through verbal designation, and they are called sentient beings, and so forth, up to seer.
Thus, all are merely nominal designations. These nominal designations are neither within, nor outside, nor between the two, and cannot be obtained.
Thus, Subhūti, whether it is a Great Bodhisattva, Prajñāpāramitā, or the two designations together, all are false phenomena. Such false phenomena are neither born nor destroyed; they exist only in conceptual imagination and are expressed through verbal designation as Great Bodhisattva, as Prajñāpāramitā, and as designation. Thus, all three designations are merely nominal designations. These nominal designations are neither within, nor outside, nor between the two, and cannot be obtained.
Furthermore, Subhūti, for example, form is merely a nominal designation. Since that phenomenon is false, it is neither born nor destroyed; it exists only in conceptual imagination and is expressed through verbal designation, and this is called form.
Likewise, feeling, perception, formations, and consciousness are also merely false phenomena. Since these phenomena are false, they are neither born nor destroyed; they exist only in conceptual imagination and are expressed through verbal designation, and they are called feeling, perception, formations, and consciousness.
Thus, all are merely nominal designations. These nominal designations are neither within, nor outside, nor between the two, and cannot be obtained.
Thus, Subhūti, whether it is a Great Bodhisattva, Prajñāpāramitā, or the designation of both together, all are false phenomena. Such false phenomena are neither born nor destroyed; they exist only in conceptual imagination and are expressed through verbal designation as Great Bodhisattva, as Prajñāpāramitā, and as designation. All three designations are merely nominal designations. These nominal designations are neither within, nor outside, nor between the two, and cannot be obtained.
Furthermore, Subhūti, for example, the eye faculty is merely a false phenomenon. Since that phenomenon is false, it is neither born nor destroyed; it exists only in conceptual imagination and is expressed through verbal designation, and this is called the eye faculty.
Likewise, the ear, nose, tongue, body, and mind faculties are also merely false phenomena. Since these phenomena are false, they are neither born nor destroyed; they exist only in conceptual imagination and are expressed through verbal designation, and they are called the ear, nose, tongue, body, and mind faculties.
Thus, all are merely nominal designations. These nominal designations are neither within, nor outside, nor between the two, and cannot be obtained.
Thus, Subhūti, whether it is a Great Bodhisattva, Prajñāpāramitā, or the designation of both together, all are false phenomena. Such false phenomena are neither born nor destroyed; they exist only in conceptual imagination and are expressed through verbal designation as Great Bodhisattva, as Prajñāpāramitā, and as designation. All three designations are merely nominal designations. These nominal designations are neither within, nor outside, nor between the two, and cannot be obtained.
Furthermore, Subhūti, for example, the form sphere is merely a false phenomenon. Since that phenomenon is false, it is neither born nor destroyed; it exists only in conceptual imagination and is expressed through verbal designation, and this is called the form sphere.
Likewise, sound, fragrance, taste, touch, and the Dharma sphere are also merely false phenomena. Since these phenomena are false, they are neither born nor destroyed; they exist only in conceptual imagination and are expressed through verbal designation, and they are called sound, fragrance, taste, touch, and the Dharma sphere.
Thus, all are merely nominal designations. These nominal designations are neither within, nor outside, nor between the two, and cannot be obtained.
Thus, Subhuti, whether it is the Great Bodhisattva, or Prajñāpāramitā, or the names of both, all are merely provisional dharmas. Such provisional dharmas neither arise nor cease; they exist only in imagined conceptual thought and are expressed through language. They are called the Great Bodhisattva, Prajñāpāramitā, or simply names. These three names are nothing but provisional designations. These provisional designations are not inside, not outside, not in between; they cannot be apprehended.
Furthermore, Subhuti, just as the realm of eye-consciousness is only a provisional dharma. Since this dharma is provisional, it neither arises nor ceases; it exists only in imagined conceptual thought and is expressed through language. This is called the realm of eye-consciousness. Likewise, the realms of ear-, nose-, tongue-, body-, and mind-consciousness are also only provisional dharmas. Since these dharmas are provisional, they neither arise nor cease; they exist only in imagined conceptual thought and are expressed through language. They are called the realms of ear-, nose-, tongue-, body-, and mind-consciousness. Thus, all are merely provisional names. These provisional names are not inside, not outside, not in between; they cannot be apprehended.
Thus, Subhuti, whether it is the Great Bodhisattva, or Prajñāpāramitā, or the names of both, all are merely provisional dharmas. Such provisional dharmas neither arise nor cease; they exist only in imagined conceptual thought and are expressed through language. They are called the Great Bodhisattva, Prajñāpāramitā, or simply names. These three names are nothing but provisional designations. These provisional designations are not inside, not outside, not in between; they cannot be apprehended.
Furthermore, Subhuti, just as eye-contact is only a provisional dharma. Since this dharma is provisional, it neither arises nor ceases; it exists only in imagined conceptual thought and is expressed through language. This is called eye-contact. Likewise, ear-, nose-, tongue-, body-, and mind-contact are also only provisional dharmas. Since these dharmas are provisional, they neither arise nor cease; they exist only in imagined conceptual thought and are expressed through language. They are called ear-, nose-, tongue-, body-, and mind-contact. Thus, all are merely provisional names. These provisional names are not inside, not outside, not in between; they cannot be apprehended.
Thus, Subhuti, whether it is the Great Bodhisattva, or Prajñāpāramitā, or the names of both, all are merely provisional dharmas. Such provisional dharmas neither arise nor cease; they exist only in imagined conceptual thought and are expressed through language. They are called the Great Bodhisattva, Prajñāpāramitā, or simply names. These three names are nothing but provisional designations. These provisional designations are not inside, not outside, not in between; they cannot be apprehended.
Furthermore, Subhuti, just as the feelings that arise dependent upon eye-contact are only provisional dharmas. Since these dharmas are provisional, they neither arise nor cease; they exist only in imagined conceptual thought and are expressed through language. They are called the feelings that arise dependent upon eye-contact. Likewise, the feelings that arise dependent upon ear-, nose-, tongue-, body-, and mind-contact are also only provisional dharmas. Since these dharmas are provisional, they neither arise nor cease; they exist only in imagined conceptual thought and are expressed through language. They are called the feelings that arise dependent upon ear-, nose-, tongue-, body-, and mind-contact. Thus, all are merely provisional names. These provisional names are not inside, not outside, not in between; they cannot be apprehended.
Thus, Subhuti, whether it is the Great Bodhisattva, or Prajñāpāramitā, or the names of both, all are merely provisional dharmas. Such provisional dharmas neither arise nor cease; they exist only in imagined conceptual thought and are expressed through language. They are called the Great Bodhisattva, Prajñāpāramitā, or simply names. These three names are nothing but provisional designations. These provisional designations are not inside, not outside, not in between; they cannot be apprehended.
Furthermore, Subhuti, just as the body has a head, neck, shoulders, upper arms, hands, forearms, abdomen, back, chest, hips, ribs, spine, knees, thighs, legs, calves, feet, and so forth—these are only provisional names. Since the names of these things are provisional, they neither arise nor cease; they exist only in imagined conceptual thought and are expressed through language. They are called the bodily parts from the head and neck down to the feet. Thus, all are merely provisional names. These provisional names are not inside, not outside, not in between; they cannot be apprehended.
Thus, Subhuti, whether it is the Great Bodhisattva, or Prajñāpāramitā, or the names of both, all are merely provisional dharmas. Such provisional dharmas neither arise nor cease; they exist only in imagined conceptual thought and are expressed through language. They are called the Great Bodhisattva, Prajñāpāramitā, or simply names. These three names are nothing but provisional designations. These provisional designations are not inside, not outside, not in between; they cannot be apprehended.
Furthermore, Subhuti, just as external objects such as grass, trees, roots, trunks, branches, leaves, flowers, fruits, and so forth are only provisional names. Since the names of these things are provisional, they neither arise nor cease; they exist only in imagined conceptual thought and are expressed through language. They are called external objects such as grass, trees, roots, trunks, branches, leaves, flowers, fruits, and so forth. Thus, all are merely provisional names. These provisional names are not inside, not outside, not in between; they cannot be apprehended.
Thus, Subhuti, whether it is the Great Bodhisattva, or Prajñāpāramitā, or the names of both, all are merely provisional dharmas. Such provisional dharmas neither arise nor cease; they exist only in imagined conceptual thought and are expressed through language. They are called the Great Bodhisattva, Prajñāpāramitā, or simply names. These three names are nothing but provisional designations. These provisional designations are not inside, not outside, not in between; they cannot be apprehended.
Furthermore, Subhuti, just as all Thus Come Ones, Worthy Ones, Perfectly and Completely Awakened Ones of the past, future, and present are only provisional names. Since the names of these are provisional, they neither arise nor cease; they exist only in imagined conceptual thought and are expressed through language. They are called all Thus Come Ones, Worthy Ones, Perfectly and Completely Awakened Ones of the past, future, and present. Thus, all are merely provisional names. These provisional names are not inside, not outside, not in between; they cannot be apprehended.
Thus, Subhuti, whether it is the Great Bodhisattva, or Prajñāpāramitā, or the names of both, all are merely provisional dharmas. Such provisional dharmas neither arise nor cease; they exist only in imagined conceptual thought and are expressed through language. They are called the Great Bodhisattva, Prajñāpāramitā, or simply names. These three names are nothing but provisional designations. These provisional designations are not inside, not outside, not in between; they cannot be apprehended.
Furthermore, Subhuti, just as illusory phenomena—dreams, echoes, shadows, mirages, rays of light; or phantom cities and magical transformations—are only provisional names. Since the names of these things are provisional, they neither arise nor cease; they exist only in imagined conceptual thought and are expressed through language. They are called illusory phenomena, up to and including magical transformations. Thus, all are merely provisional names. These provisional names are not inside, not outside, not in between; they cannot be apprehended.
Thus, Subhuti, whether it is the Great Bodhisattva, or Prajñāpāramitā, or the names of both, all are merely provisional dharmas. Such provisional dharmas neither arise nor cease; they exist only in imagined conceptual thought and are expressed through language. They are called the Great Bodhisattva, Prajñāpāramitā, or simply names. These three names are nothing but provisional designations. These provisional designations are not inside, not outside, not in between; they cannot be apprehended.
Thus, Subhuti, when Great Bodhisattvas practice Prajñāpāramitā, they should train with regard to all dharmas in this way: names are provisional, dharmas are provisional, and even the act of teaching and transmitting them is provisional.
Furthermore, Subhuti, when Great Bodhisattvas practice Prajñāpāramitā, they should not contemplate form as permanent or impermanent; they should not contemplate feeling, perception, volitional formations, or consciousness as permanent or impermanent. They should not contemplate form as pleasurable or painful; they should not contemplate feeling, perception, volitional formations, or consciousness as pleasurable or painful. They should not contemplate form as self or non-self; they should not contemplate feeling, perception, volitional formations, or consciousness as self or non-self. They should not contemplate form as pure or impure; they should not contemplate feeling, perception, volitional formations, or consciousness as pure or impure. They should not contemplate form as empty or not empty; they should not contemplate feeling, perception, volitional formations, or consciousness as empty or not empty. They should not contemplate form as having characteristics or lacking characteristics; they should not contemplate feeling, perception, volitional formations, or consciousness as having characteristics or lacking characteristics. They should not contemplate form as involving aspiration or involving no aspiration; they should not contemplate feeling, perception, volitional formations, or consciousness as involving aspiration or involving no aspiration. They should not contemplate form as tranquil or not tranquil; they should not contemplate feeling, perception, volitional formations, or consciousness as tranquil or not tranquil. They should not contemplate form as detached or not detached; they should not contemplate feeling, perception, volitional formations, or consciousness as detached or not detached. They should not contemplate form as conditioned or unconditioned; they should not contemplate feeling, perception, volitional formations, or consciousness as conditioned or unconditioned. They should not contemplate form as contaminated or uncontaminated; they should not contemplate feeling, perception, volitional formations, or consciousness as contaminated or uncontaminated. They should not contemplate form as arising or ceasing; they should not contemplate feeling, perception, volitional formations, or consciousness as arising or ceasing. They should not contemplate form as wholesome or unwholesome; they should not contemplate feeling, perception, volitional formations, or consciousness as wholesome or unwholesome. They should not contemplate form as blameworthy or blameless; they should not contemplate feeling, perception, volitional formations, or consciousness as blameworthy or blameless. They should not contemplate form as afflicted or unafflicted; they should not contemplate feeling, perception, volitional formations, or consciousness as afflicted or unafflicted. They should not contemplate form as worldly or transcendent; they should not contemplate feeling, perception, volitional formations, or consciousness as worldly or transcendent. They should not contemplate form as defiled or purified; they should not contemplate feeling, perception, volitional formations, or consciousness as defiled or purified. They should not contemplate form as belonging to saṃsāra or to Nirvāṇa; they should not contemplate feeling, perception, volitional formations, or consciousness as belonging to saṃsāra or to Nirvāṇa. They should not contemplate form as being inside, outside, or in between; they should not contemplate feeling, perception, volitional formations, or consciousness as being inside, outside, or in between. They should not contemplate form as attainable or unattainable; they should not contemplate feeling, perception, volitional formations, or consciousness as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice the Perfection of Wisdom (Prajñāpāramitā), they should not contemplate the eye-base as permanent or impermanent; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as permanent or impermanent. They should not contemplate the eye-base as pleasurable or painful; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as pleasurable or painful. They should not contemplate the eye-base as self or non-self; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as self or non-self. They should not contemplate the eye-base as pure or impure; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as pure or impure. They should not contemplate the eye-base as empty or not empty; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as empty or not empty. They should not contemplate the eye-base as having characteristics or being without characteristics; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as having characteristics or being without characteristics. They should not contemplate the eye-base as involving aspiration or not involving aspiration; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as involving aspiration or not involving aspiration. They should not contemplate the eye-base as tranquil or not tranquil; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as tranquil or not tranquil. They should not contemplate the eye-base as detached or not detached; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as detached or not detached. They should not contemplate the eye-base as conditioned or unconditioned; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as conditioned or unconditioned. They should not contemplate the eye-base as tainted or taintless; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as tainted or taintless. They should not contemplate the eye-base as arising or ceasing; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as arising or ceasing. They should not contemplate the eye-base as wholesome or unwholesome; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as wholesome or unwholesome. They should not contemplate the eye-base as sinful or sinless; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as sinful or sinless. They should not contemplate the eye-base as afflicted or free from afflictions; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as afflicted or free from afflictions. They should not contemplate the eye-base as worldly or transcending the world; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as worldly or transcending the world. They should not contemplate the eye-base as defiled or purified; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as defiled or purified. They should not contemplate the eye-base as belonging to saṃsāra or to Nirvāṇa; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as belonging to saṃsāra or to Nirvāṇa. They should not contemplate the eye-base as inside, outside, or in between; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as inside, outside, or in between. They should not contemplate the eye-base as attainable or unattainable; they should not contemplate the ear-, nose-, tongue-, body-, or mind-base as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice the Perfection of Wisdom (Prajñāpāramitā), they should not contemplate the form-base as permanent or impermanent; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as permanent or impermanent. They should not contemplate the form-base as pleasurable or painful; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as pleasurable or painful. They should not contemplate the form-base as self or non-self; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as self or non-self. They should not contemplate the form-base as pure or impure; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as pure or impure. They should not contemplate the form-base as empty or not empty; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as empty or not empty. They should not contemplate the form-base as having characteristics or being without characteristics; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as having characteristics or being without characteristics. They should not contemplate the form-base as involving aspiration or not involving aspiration; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as involving aspiration or not involving aspiration. They should not contemplate the form-base as tranquil or not tranquil; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as tranquil or not tranquil. They should not contemplate the form-base as detached or not detached; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as detached or not detached. They should not contemplate the form-base as conditioned or unconditioned; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as conditioned or unconditioned. They should not contemplate the form-base as tainted or taintless; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as tainted or taintless. They should not contemplate the form-base as arising or ceasing; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as arising or ceasing. They should not contemplate the form-base as wholesome or unwholesome; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as wholesome or unwholesome. They should not contemplate the form-base as sinful or sinless; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as sinful or sinless. They should not contemplate the form-base as afflicted or free from afflictions; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as afflicted or free from afflictions. They should not contemplate the form-base as worldly or transcending the world; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as worldly or transcending the world. They should not contemplate the form-base as defiled or purified; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as defiled or purified. They should not contemplate the form-base as belonging to saṃsāra or to Nirvāṇa; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as belonging to saṃsāra or to Nirvāṇa. They should not contemplate the form-base as inside, outside, or in between; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as inside, outside, or in between. They should not contemplate the form-base as attainable or unattainable; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-base as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice the Perfection of Wisdom (Prajñāpāramitā), they should not contemplate the eye-element as permanent or impermanent; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as permanent or impermanent. They should not contemplate the eye-element as pleasurable or painful; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as pleasurable or painful. They should not contemplate the eye-element as self or non-self; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as self or non-self. They should not contemplate the eye-element as pure or impure; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as pure or impure. They should not contemplate the eye-element as empty or not empty; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as empty or not empty. They should not contemplate the eye-element as having characteristics or being without characteristics; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as having characteristics or being without characteristics. They should not contemplate the eye-element as involving aspiration or not involving aspiration; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as involving aspiration or not involving aspiration. They should not contemplate the eye-element as tranquil or not tranquil; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as tranquil or not tranquil. They should not contemplate the eye-element as detached or not detached; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as detached or not detached. They should not contemplate the eye-element as conditioned or unconditioned; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as conditioned or unconditioned. They should not contemplate the eye-element as tainted or taintless; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as tainted or taintless. They should not contemplate the eye-element as arising or ceasing; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as arising or ceasing. They should not contemplate the eye-element as wholesome or unwholesome; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as wholesome or unwholesome. They should not contemplate the eye-element as sinful or sinless; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as sinful or sinless. They should not contemplate the eye-element as afflicted or free from afflictions; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as afflicted or free from afflictions. They should not contemplate the eye-element as worldly or transcending the world; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as worldly or transcending the world. They should not contemplate the eye-element as defiled or purified; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as defiled or purified. They should not contemplate the eye-element as belonging to saṃsāra or to Nirvāṇa; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as belonging to saṃsāra or to Nirvāṇa. They should not contemplate the eye-element as inside, outside, or in between; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as inside, outside, or in between. They should not contemplate the eye-element as attainable or unattainable; they should not contemplate the ear-, nose-, tongue-, body-, or mind-element as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice the Perfection of Wisdom (Prajñāpāramitā), they should not contemplate the form-element as permanent or impermanent; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as permanent or impermanent. They should not contemplate the form-element as pleasurable or painful; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as pleasurable or painful. They should not contemplate the form-element as self or non-self; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as self or non-self. They should not contemplate the form-element as pure or impure; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as pure or impure. They should not contemplate the form-element as empty or not empty; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as empty or not empty. They should not contemplate the form-element as having characteristics or being without characteristics; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as having characteristics or being without characteristics. They should not contemplate the form-element as involving aspiration or not involving aspiration; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as involving aspiration or not involving aspiration. They should not contemplate the form-element as tranquil or not tranquil; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as tranquil or not tranquil. They should not contemplate the form-element as detached or not detached; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as detached or not detached. They should not contemplate the form-element as conditioned or unconditioned; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as conditioned or unconditioned. They should not contemplate the form-element as tainted or taintless; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as tainted or taintless. They should not contemplate the form-element as arising or ceasing; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as arising or ceasing. They should not contemplate the form-element as wholesome or unwholesome; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as wholesome or unwholesome. They should not contemplate the form-element as sinful or sinless; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as sinful or sinless. They should not contemplate the form-element as afflicted or free from afflictions; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as afflicted or free from afflictions. They should not contemplate the form-element as worldly or transcending the world; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as worldly or transcending the world. They should not contemplate the form-element as defiled or purified; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as defiled or purified. They should not contemplate the form-element as belonging to saṃsāra or to Nirvāṇa; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as belonging to saṃsāra or to Nirvāṇa. They should not contemplate the form-element as inside, outside, or in between; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as inside, outside, or in between. They should not contemplate the form-element as attainable or unattainable; they should not contemplate the sound-, smell-, taste-, touch-, or dharma-element as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice the Perfection of Wisdom (Prajñāpāramitā), they should not contemplate the eye-consciousness element as permanent or impermanent; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as permanent or impermanent. They should not contemplate the eye-consciousness element as pleasurable or painful; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as pleasurable or painful. They should not contemplate the eye-consciousness element as self or non-self; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as self or non-self. They should not contemplate the eye-consciousness element as pure or impure; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as pure or impure. They should not contemplate the eye-consciousness element as empty or not empty; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as empty or not empty. They should not contemplate the eye-consciousness element as having characteristics or being without characteristics; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as having characteristics or being without characteristics. They should not contemplate the eye-consciousness element as involving aspiration or not involving aspiration; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as involving aspiration or not involving aspiration. They should not contemplate the eye-consciousness element as tranquil or not tranquil; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as tranquil or not tranquil. They should not contemplate the eye-consciousness element as detached or not detached; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as detached or not detached. They should not contemplate the eye-consciousness element as conditioned or unconditioned; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as conditioned or unconditioned. They should not contemplate the eye-consciousness element as tainted or taintless; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as tainted or taintless. They should not contemplate the eye-consciousness element as arising or ceasing; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as arising or ceasing. They should not contemplate the eye-consciousness element as wholesome or unwholesome; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as wholesome or unwholesome. They should not contemplate the eye-consciousness element as sinful or sinless; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as sinful or sinless. They should not contemplate the eye-consciousness element as afflicted or free from afflictions; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as afflicted or free from afflictions. They should not contemplate the eye-consciousness element as worldly or transcending the world; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as worldly or transcending the world. They should not contemplate the eye-consciousness element as defiled or purified; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as defiled or purified. They should not contemplate the eye-consciousness element as belonging to saṃsāra or to Nirvāṇa; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as belonging to saṃsāra or to Nirvāṇa. They should not contemplate the eye-consciousness element as inside, outside, or in between; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as inside, outside, or in between. They should not contemplate the eye-consciousness element as attainable or unattainable; they should not contemplate the ear-, nose-, tongue-, body-, or mind-consciousness element as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice the Perfection of Wisdom (Prajñāpāramitā), they should not contemplate eye-contact as permanent or impermanent; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as permanent or impermanent. They should not contemplate eye-contact as pleasant or painful; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as pleasant or painful. They should not contemplate eye-contact as self or non-self; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as self or non-self. They should not contemplate eye-contact as pure or impure; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as pure or impure. They should not contemplate eye-contact as empty or not empty; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as empty or not empty. They should not contemplate eye-contact as having characteristics or lacking characteristics; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as having characteristics or lacking characteristics. They should not contemplate eye-contact as involving aspiration or not involving aspiration; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as involving aspiration or not involving aspiration. They should not contemplate eye-contact as tranquil or not tranquil; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as tranquil or not tranquil. They should not contemplate eye-contact as detached or not detached; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as detached or not detached. They should not contemplate eye-contact as conditioned or unconditioned; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as conditioned or unconditioned. They should not contemplate eye-contact as tainted or taintless; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as tainted or taintless. They should not contemplate eye-contact as arising or ceasing; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as arising or ceasing. They should not contemplate eye-contact as wholesome or unwholesome; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as wholesome or unwholesome. They should not contemplate eye-contact as sinful or sinless; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as sinful or sinless. They should not contemplate eye-contact as afflicted or unafflicted; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as afflicted or unafflicted. They should not contemplate eye-contact as worldly or transcendent; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as worldly or transcendent. They should not contemplate eye-contact as defiled or pure; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as defiled or pure. They should not contemplate eye-contact as belonging to saṃsāra or belonging to Nirvāṇa; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as belonging to saṃsāra or belonging to Nirvāṇa. They should not contemplate eye-contact as being inside, outside, or in between; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as being inside, outside, or in between. They should not contemplate eye-contact as attainable or unattainable; they should not contemplate ear-, nose-, tongue-, body-, or mind-contact as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice the Perfection of Wisdom (Prajñāpāramitā), they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as permanent or impermanent; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as permanent or impermanent. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as pleasant or painful; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as pleasant or painful. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as self or non-self; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as self or non-self. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as pure or impure; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as pure or impure. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as empty or not empty; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as empty or not empty. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as having characteristics or lacking characteristics; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as having characteristics or lacking characteristics. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as involving aspiration or not involving aspiration; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as involving aspiration or not involving aspiration. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as tranquil or not tranquil; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as tranquil or not tranquil. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as detached or not detached; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as detached or not detached. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as conditioned or unconditioned; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as conditioned or unconditioned. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as tainted or taintless; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as tainted or taintless. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as arising or ceasing; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as arising or ceasing. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as wholesome or unwholesome; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as wholesome or unwholesome. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as sinful or sinless; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as sinful or sinless. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as afflicted or unafflicted; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as afflicted or unafflicted. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as worldly or transcendent; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as worldly or transcendent. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as defiled or pure; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as defiled or pure. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as belonging to saṃsāra or belonging to Nirvāṇa; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as belonging to saṃsāra or belonging to Nirvāṇa. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as being inside, outside, or in between; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as being inside, outside, or in between. They should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on eye-contact, as attainable or unattainable; they should not contemplate pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling, arising in dependence on ear-, nose-, tongue-, body-, or mind-contact, as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice the Perfection of Wisdom (Prajñāpāramitā), they should not contemplate the earth element as permanent or impermanent; they should not contemplate the water, fire, air, space, or consciousness elements as permanent or impermanent. They should not contemplate the earth element as pleasant or painful; they should not contemplate the water, fire, air, space, or consciousness elements as pleasant or painful. They should not contemplate the earth element as self or non-self; they should not contemplate the water, fire, air, space, or consciousness elements as self or non-self. They should not contemplate the earth element as pure or impure; they should not contemplate the water, fire, air, space, or consciousness elements as pure or impure. They should not contemplate the earth element as empty or not empty; they should not contemplate the water, fire, air, space, or consciousness elements as empty or not empty. They should not contemplate the earth element as having characteristics or lacking characteristics; they should not contemplate the water, fire, air, space, or consciousness elements as having characteristics or lacking characteristics. They should not contemplate the earth element as involving aspiration or not involving aspiration; they should not contemplate the water, fire, air, space, or consciousness elements as involving aspiration or not involving aspiration. They should not contemplate the earth element as tranquil or not tranquil; they should not contemplate the water, fire, air, space, or consciousness elements as tranquil or not tranquil. They should not contemplate the earth element as detached or not detached; they should not contemplate the water, fire, air, space, or consciousness elements as detached or not detached. They should not contemplate the earth element as conditioned or unconditioned; they should not contemplate the water, fire, air, space, or consciousness elements as conditioned or unconditioned. They should not contemplate the earth element as tainted or taintless; they should not contemplate the water, fire, air, space, or consciousness elements as tainted or taintless. They should not contemplate the earth element as arising or ceasing; they should not contemplate the water, fire, air, space, or consciousness elements as arising or ceasing. They should not contemplate the earth element as wholesome or unwholesome; they should not contemplate the water, fire, air, space, or consciousness elements as wholesome or unwholesome. They should not contemplate the earth element as sinful or sinless; they should not contemplate the water, fire, air, space, or consciousness elements as sinful or sinless. They should not contemplate the earth element as afflicted or unafflicted; they should not contemplate the water, fire, air, space, or consciousness elements as afflicted or unafflicted. They should not contemplate the earth element as worldly or transcendent; they should not contemplate the water, fire, air, space, or consciousness elements as worldly or transcendent. They should not contemplate the earth element as defiled or pure; they should not contemplate the water, fire, air, space, or consciousness elements as defiled or pure. They should not contemplate the earth element as belonging to saṃsāra or belonging to Nirvāṇa; they should not contemplate the water, fire, air, space, or consciousness elements as belonging to saṃsāra or belonging to Nirvāṇa. They should not contemplate the earth element as being inside, outside, or in between; they should not contemplate the water, fire, air, space, or consciousness elements as being inside, outside, or in between. They should not contemplate the earth element as attainable or unattainable; they should not contemplate the water, fire, air, space, or consciousness elements as attainable or unattainable.