THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
**Volume 12**
Chapter 7: INSTRUCTION AND TRANSMISSION (2)
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate causes and conditions as permanent or impermanent; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as permanent or impermanent. They should not contemplate causes and conditions as pleasurable or painful; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as pleasurable or painful. They should not contemplate causes and conditions as self or non-self; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as self or non-self. They should not contemplate causes and conditions as pure or impure; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as pure or impure. They should not contemplate causes and conditions as empty or not empty; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as empty or not empty. They should not contemplate causes and conditions as having characteristics or lacking characteristics; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as having characteristics or lacking characteristics. They should not contemplate causes and conditions as involving aspiration or without aspiration; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as involving aspiration or without aspiration. They should not contemplate causes and conditions as tranquil or not tranquil; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as tranquil or not tranquil. They should not contemplate causes and conditions as detached or not detached; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as detached or not detached. They should not contemplate causes and conditions as conditioned or unconditioned; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as conditioned or unconditioned. They should not contemplate causes and conditions as tainted or taintless; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as tainted or taintless. They should not contemplate causes and conditions as arising or ceasing; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as arising or ceasing. They should not contemplate causes and conditions as wholesome or unwholesome; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as wholesome or unwholesome. They should not contemplate causes and conditions as sinful or sinless; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as sinful or sinless. They should not contemplate causes and conditions as afflicted or free from afflictions; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as afflicted or free from afflictions. They should not contemplate causes and conditions as worldly or transcending the world; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as worldly or transcending the world. They should not contemplate causes and conditions as defiled or purified; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as defiled or purified. They should not contemplate causes and conditions as belonging to saṃsāra or belonging to Nirvāṇa; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as belonging to saṃsāra or belonging to Nirvāṇa. They should not contemplate causes and conditions as internal, external, or both; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as internal, external, or both. They should not contemplate causes and conditions as attainable or unattainable; they should not contemplate the immediately preceding condition, the object condition, or the predominant condition as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate phenomena arising from conditions as permanent or impermanent; they should not contemplate phenomena arising from conditions as pleasurable or painful; they should not contemplate phenomena arising from conditions as self or non-self; they should not contemplate phenomena arising from conditions as pure or impure; they should not contemplate phenomena arising from conditions as empty or not empty; they should not contemplate phenomena arising from conditions as having characteristics or lacking characteristics; they should not contemplate phenomena arising from conditions as involving aspiration or without aspiration; they should not contemplate phenomena arising from conditions as tranquil or not tranquil; they should not contemplate phenomena arising from conditions as detached or not detached; they should not contemplate phenomena arising from conditions as conditioned or unconditioned; they should not contemplate phenomena arising from conditions as tainted or taintless; they should not contemplate phenomena arising from conditions as arising or ceasing; they should not contemplate phenomena arising from conditions as wholesome or unwholesome; they should not contemplate phenomena arising from conditions as sinful or sinless; they should not contemplate phenomena arising from conditions as afflicted or free from afflictions; they should not contemplate phenomena arising from conditions as worldly or transcending the world; they should not contemplate phenomena arising from conditions as defiled or purified; they should not contemplate phenomena arising from conditions as belonging to saṃsāra or belonging to Nirvāṇa; they should not contemplate phenomena arising from conditions as internal, external, or both; they should not contemplate phenomena arising from conditions as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate ignorance as permanent or impermanent; nor formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death, sorrow, lamentation, suffering, grief, and despair as permanent or impermanent. They should not contemplate ignorance as pleasurable or painful; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as pleasurable or painful. They should not contemplate ignorance as self or non-self; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as self or non-self. They should not contemplate ignorance as pure or impure; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as pure or impure. They should not contemplate ignorance as empty or not empty; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as empty or not empty. They should not contemplate ignorance as having characteristics or lacking characteristics; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as having characteristics or lacking characteristics. They should not contemplate ignorance as involving aspiration or without aspiration; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as involving aspiration or without aspiration. They should not contemplate ignorance as tranquil or not tranquil; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as tranquil or not tranquil. They should not contemplate ignorance as detached or not detached; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as detached or not detached. They should not contemplate ignorance as conditioned or unconditioned; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as conditioned or unconditioned. They should not contemplate ignorance as tainted or taintless; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as tainted or taintless. They should not contemplate ignorance as arising or ceasing; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as arising or ceasing. They should not contemplate ignorance as wholesome or unwholesome; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as wholesome or unwholesome. They should not contemplate ignorance as sinful or sinless; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as sinful or sinless. They should not contemplate ignorance as afflicted or free from afflictions; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as afflicted or free from afflictions. They should not contemplate ignorance as worldly or transcending the world; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as worldly or transcending the world. They should not contemplate ignorance as defiled or purified; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as defiled or purified. They should not contemplate ignorance as belonging to saṃsāra or belonging to Nirvāṇa; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as belonging to saṃsāra or belonging to Nirvāṇa. They should not contemplate ignorance as internal, external, or both; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as internal, external, or both. They should not contemplate ignorance as attainable or unattainable; nor formations… all the way to old age and death, sorrow, lamentation, suffering, grief, and despair as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate the Perfection of Giving as permanent or impermanent; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as permanent or impermanent. They should not contemplate the Perfection of Giving as pleasurable or painful; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as pleasurable or painful. They should not contemplate the Perfection of Giving as self or non-self; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as self or non-self. They should not contemplate the Perfection of Giving as pure or impure; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as pure or impure. They should not contemplate the Perfection of Giving as empty or not empty; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as empty or not empty. They should not contemplate the Perfection of Giving as having characteristics or lacking characteristics; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as having characteristics or lacking characteristics. They should not contemplate the Perfection of Giving as involving aspiration or without aspiration; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as involving aspiration or without aspiration. They should not contemplate the Perfection of Giving as tranquil or not tranquil; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as tranquil or not tranquil. They should not contemplate the Perfection of Giving as detached or not detached; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as detached or not detached. They should not contemplate the Perfection of Giving as conditioned or unconditioned; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as conditioned or unconditioned. They should not contemplate the Perfection of Giving as tainted or taintless; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as tainted or taintless. They should not contemplate the Perfection of Giving as arising or ceasing; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as arising or ceasing. They should not contemplate the Perfection of Giving as wholesome or unwholesome; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as wholesome or unwholesome. They should not contemplate the Perfection of Giving as sinful or sinless; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as sinful or sinless. They should not contemplate the Perfection of Giving as afflicted or free from afflictions; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as afflicted or free from afflictions. They should not contemplate the Perfection of Giving as worldly or transcending the world; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as worldly or transcending the world. They should not contemplate the Perfection of Giving as defiled or purified; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as defiled or purified. They should not contemplate the Perfection of Giving as belonging to saṃsāra or belonging to Nirvāṇa; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as belonging to saṃsāra or belonging to Nirvāṇa. They should not contemplate the Perfection of Giving as internal, external, or both; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as internal, external, or both. They should not contemplate the Perfection of Giving as attainable or unattainable; nor the Perfection of Morality, the Perfection of Forbearance, the Perfection of Diligence, the Perfection of Meditation, or the Perfection of Wisdom as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate the emptiness of internal phenomena as permanent or impermanent; nor the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, dispersed emptiness, unchanging emptiness, intrinsic emptiness, characteristic emptiness, common-characteristic emptiness, the emptiness of all phenomena, ungraspable emptiness, emptiness of the nature of emptiness, emptiness of self-nature, or the emptiness of the self-nature of emptiness as permanent or impermanent. They should not contemplate internal emptiness as pleasurable or painful; nor external emptiness through to the emptiness of the self-nature of emptiness as pleasurable or painful. They should not contemplate internal emptiness as self or non-self; nor external emptiness through to the emptiness of the self-nature of emptiness as self or non-self. They should not contemplate internal emptiness as pure or impure; nor external emptiness through to the emptiness of the self-nature of emptiness as pure or impure. They should not contemplate internal emptiness as empty or not empty; nor external emptiness through to the emptiness of the self-nature of emptiness as empty or not empty. They should not contemplate internal emptiness as having characteristics or lacking characteristics; nor external emptiness through to the emptiness of the self-nature of emptiness as having characteristics or lacking characteristics. They should not contemplate internal emptiness as involving aspiration or without aspiration; nor external emptiness through to the emptiness of the self-nature of emptiness as involving aspiration or without aspiration. They should not contemplate internal emptiness as tranquil or not tranquil; nor external emptiness through to the emptiness of the self-nature of emptiness as tranquil or not tranquil. They should not contemplate internal emptiness as detached or not detached; nor external emptiness through to the emptiness of the self-nature of emptiness as detached or not detached. They should not contemplate internal emptiness as conditioned or unconditioned; nor external emptiness through to the emptiness of the self-nature of emptiness as conditioned or unconditioned. They should not contemplate internal emptiness as tainted or taintless; nor external emptiness through to the emptiness of the self-nature of emptiness as tainted or taintless. They should not contemplate internal emptiness as either concealed or manifest; nor external emptiness through to the emptiness of the self-nature of emptiness as either concealed or manifest. They should not contemplate internal emptiness as wholesome or unwholesome; nor external emptiness through to the emptiness of the self-nature of emptiness as wholesome or unwholesome. They should not contemplate internal emptiness as sinful or sinless; nor external emptiness through to the emptiness of the self-nature of emptiness as sinful or sinless. They should not contemplate internal emptiness as afflicted or free from afflictions; nor external emptiness through to the emptiness of the self-nature of emptiness as afflicted or free from afflictions. They should not contemplate internal emptiness as worldly or transcending the world; nor external emptiness through to the emptiness of the self-nature of emptiness as worldly or transcending the world. They should not contemplate internal emptiness as defiled or purified; nor external emptiness through to the emptiness of the self-nature of emptiness as defiled or purified. They should not contemplate internal emptiness as belonging to saṃsāra or belonging to Nirvāṇa; nor external emptiness through to the emptiness of the self-nature of emptiness as belonging to saṃsāra or belonging to Nirvāṇa. They should not contemplate internal emptiness as internal, external, or both; nor external emptiness through to the emptiness of the self-nature of emptiness as internal, external, or both. They should not contemplate internal emptiness as attainable or unattainable; nor external emptiness through to the emptiness of the self-nature of emptiness as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate suchness as permanent or impermanent; they should not contemplate the dharma realm, dharma-nature, non-falsity, immutability, equality, freedom from arising, the certainty of dharma, the abiding of dharma, ultimate reality, the realm of empty space, or the inconceivable realm as permanent or impermanent. They should not contemplate suchness as bliss or suffering; they should not contemplate the dharma realm up to the inconceivable realm as bliss or suffering. They should not contemplate suchness as self or non-self; they should not contemplate the dharma realm up to the inconceivable realm as self or non-self. They should not contemplate suchness as pure or impure; they should not contemplate the dharma realm up to the inconceivable realm as pure or impure. They should not contemplate suchness as empty or not empty; they should not contemplate the dharma realm up to the inconceivable realm as empty or not empty. They should not contemplate suchness as having characteristics or being without characteristics; they should not contemplate the dharma realm up to the inconceivable realm as having characteristics or being without characteristics. They should not contemplate suchness as having aspiration or being without aspiration; they should not contemplate the dharma realm up to the inconceivable realm as having aspiration or being without aspiration. They should not contemplate suchness as tranquil or not tranquil; they should not contemplate the dharma realm up to the inconceivable realm as tranquil or not tranquil. They should not contemplate suchness as detached or not detached; they should not contemplate the dharma realm up to the inconceivable realm as detached or not detached. They should not contemplate suchness as conditioned or unconditioned; they should not contemplate the dharma realm up to the inconceivable realm as conditioned or unconditioned. They should not contemplate suchness as defiled or undefiled; they should not contemplate the dharma realm up to the inconceivable realm as defiled or undefiled. They should not contemplate suchness as hidden or manifest; they should not contemplate the dharma realm up to the inconceivable realm as hidden or manifest. They should not contemplate suchness as wholesome or unwholesome; they should not contemplate the dharma realm up to the inconceivable realm as wholesome or unwholesome. They should not contemplate suchness as sinful or sinless; they should not contemplate the dharma realm up to the inconceivable realm as sinful or sinless. They should not contemplate suchness as afflicted or free from afflictions; they should not contemplate the dharma realm up to the inconceivable realm as afflicted or free from afflictions. They should not contemplate suchness as worldly or transcending the world; they should not contemplate the dharma realm up to the inconceivable realm as worldly or transcending the world. They should not contemplate suchness as defiled or purified; they should not contemplate the dharma realm up to the inconceivable realm as defiled or purified. They should not contemplate suchness as belonging to saṃsāra or belonging to Nirvāṇa; they should not contemplate the dharma realm up to the inconceivable realm as belonging to saṃsāra or belonging to Nirvāṇa. They should not contemplate suchness as being inside, outside, or in between; they should not contemplate the dharma realm up to the inconceivable realm as being inside, outside, or in between. They should not contemplate suchness as attainable or unattainable; they should not contemplate the dharma realm up to the inconceivable realm as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate the Four Foundations of Mindfulness as permanent or impermanent; they should not contemplate the Four Right Efforts, the Four Bases of Supernatural Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, or the Noble Eightfold Path as permanent or impermanent. They should not contemplate the Four Foundations of Mindfulness as bliss or suffering; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as bliss or suffering. They should not contemplate the Four Foundations of Mindfulness as self or non-self; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as self or non-self. They should not contemplate the Four Foundations of Mindfulness as pure or impure; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as pure or impure. They should not contemplate the Four Foundations of Mindfulness as empty or not empty; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as empty or not empty. They should not contemplate the Four Foundations of Mindfulness as having characteristics or being without characteristics; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as having characteristics or being without characteristics. They should not contemplate the Four Foundations of Mindfulness as having aspiration or being without aspiration; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as having aspiration or being without aspiration. They should not contemplate the Four Foundations of Mindfulness as tranquil or not tranquil; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as tranquil or not tranquil. They should not contemplate the Four Foundations of Mindfulness as detached or not detached; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as detached or not detached. They should not contemplate the Four Foundations of Mindfulness as conditioned or unconditioned; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as conditioned or unconditioned. They should not contemplate the Four Foundations of Mindfulness as defiled or undefiled; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as defiled or undefiled. They should not contemplate the Four Foundations of Mindfulness as arising or ceasing; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as arising or ceasing. They should not contemplate the Four Foundations of Mindfulness as wholesome or unwholesome; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as wholesome or unwholesome. They should not contemplate the Four Foundations of Mindfulness as sinful or sinless; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as sinful or sinless. They should not contemplate the Four Foundations of Mindfulness as afflicted or free from afflictions; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as afflicted or free from afflictions. They should not contemplate the Four Foundations of Mindfulness as worldly or transcending the world; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as worldly or transcending the world. They should not contemplate the Four Foundations of Mindfulness as defiled or purified; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as defiled or purified. They should not contemplate the Four Foundations of Mindfulness as belonging to saṃsāra or belonging to Nirvāṇa; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as belonging to saṃsāra or belonging to Nirvāṇa. They should not contemplate the Four Foundations of Mindfulness as being inside, outside, or in between; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as being inside, outside, or in between. They should not contemplate the Four Foundations of Mindfulness as attainable or unattainable; they should not contemplate the Four Right Efforts up to the Noble Eightfold Path as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate the Noble Truth of Suffering as permanent or impermanent; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as permanent or impermanent. They should not contemplate the Noble Truth of Suffering as bliss or suffering; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as bliss or suffering. They should not contemplate the Noble Truth of Suffering as self or non-self; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as self or non-self. They should not contemplate the Noble Truth of Suffering as pure or impure; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as pure or impure. They should not contemplate the Noble Truth of Suffering as empty or not empty; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as empty or not empty. They should not contemplate the Noble Truth of Suffering as having characteristics or being without characteristics; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as having characteristics or being without characteristics. They should not contemplate the Noble Truth of Suffering as having aspiration or being without aspiration; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as having aspiration or being without aspiration. They should not contemplate the Noble Truth of Suffering as tranquil or not tranquil; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as tranquil or not tranquil. They should not contemplate the Noble Truth of Suffering as detached or not detached; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as detached or not detached. They should not contemplate the Noble Truth of Suffering as conditioned or unconditioned; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as conditioned or unconditioned. They should not contemplate the Noble Truth of Suffering as defiled or undefiled; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as defiled or undefiled. They should not contemplate the Noble Truth of Suffering as arising or ceasing; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as arising or ceasing. They should not contemplate the Noble Truth of Suffering as wholesome or unwholesome; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as wholesome or unwholesome. They should not contemplate the Noble Truth of Suffering as sinful or sinless; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as sinful or sinless. They should not contemplate the Noble Truth of Suffering as afflicted or free from afflictions; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as afflicted or free from afflictions. They should not contemplate the Noble Truth of Suffering as worldly or transcending the world; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as worldly or transcending the world. They should not contemplate the Noble Truth of Suffering as defiled or purified; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as defiled or purified. They should not contemplate the Noble Truth of Suffering as belonging to saṃsāra or belonging to Nirvāṇa; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as belonging to saṃsāra or belonging to Nirvāṇa. They should not contemplate the Noble Truth of Suffering as being inside, outside, or in between; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as being inside, outside, or in between. They should not contemplate the Noble Truth of Suffering as attainable or unattainable; they should not contemplate the Noble Truths of Origin, Cessation, and the Path as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate the Four Dhyānas as permanent or impermanent; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as permanent or impermanent. They should not contemplate the Four Dhyānas as bliss or suffering; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as bliss or suffering. They should not contemplate the Four Dhyānas as self or non-self; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as self or non-self. They should not contemplate the Four Dhyānas as pure or impure; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as pure or impure. They should not contemplate the Four Dhyānas as empty or not empty; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as empty or not empty. They should not contemplate the Four Dhyānas as having characteristics or being without characteristics; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as having characteristics or being without characteristics. They should not contemplate the Four Dhyānas as having aspiration or being without aspiration; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as having aspiration or being without aspiration. They should not contemplate the Four Dhyānas as tranquil or not tranquil; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as tranquil or not tranquil. They should not contemplate the Four Dhyānas as detached or not detached; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as detached or not detached. They should not contemplate the Four Dhyānas as conditioned or unconditioned; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as conditioned or unconditioned. They should not contemplate the Four Dhyānas as defiled or undefiled; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as defiled or undefiled. They should not contemplate the Four Dhyānas as arising or ceasing; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as arising or ceasing. They should not contemplate the Four Dhyānas as wholesome or unwholesome; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as wholesome or unwholesome. They should not contemplate the Four Dhyānas as sinful or sinless; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as sinful or sinless. They should not contemplate the Four Dhyānas as afflicted or free from afflictions; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as afflicted or free from afflictions. They should not contemplate the Four Dhyānas as worldly or transcending the world; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as worldly or transcending the world. They should not contemplate the Four Dhyānas as defiled or purified; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as defiled or purified. They should not contemplate the Four Dhyānas as belonging to saṃsāra or belonging to Nirvāṇa; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as belonging to saṃsāra or belonging to Nirvāṇa. They should not contemplate the Four Dhyānas as being inside, outside, or in between; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as being inside, outside, or in between. They should not contemplate the Four Dhyānas as attainable or unattainable; they should not contemplate the Four Immeasurables or the Four Formless Concentrations as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate the eight Liberations as permanent or impermanent; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as permanent or impermanent. They should not contemplate the eight Liberations as pleasurable or painful; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as pleasurable or painful. They should not contemplate the eight Liberations as self or non-self; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as self or non-self. They should not contemplate the eight Liberations as pure or impure; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as pure or impure. They should not contemplate the eight Liberations as empty or not empty; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as empty or not empty. They should not contemplate the eight Liberations as having characteristics or being without characteristics; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as having characteristics or being without characteristics. They should not contemplate the eight Liberations as having aspiration or having no aspiration; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as having aspiration or having no aspiration. They should not contemplate the eight Liberations as tranquil or not tranquil; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as tranquil or not tranquil. They should not contemplate the eight Liberations as detached or not detached; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as detached or not detached. They should not contemplate the eight Liberations as conditioned or unconditioned; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as conditioned or unconditioned. They should not contemplate the eight Liberations as contaminated or uncontaminated; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as contaminated or uncontaminated. They should not contemplate the eight Liberations as arising or ceasing; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as arising or ceasing. They should not contemplate the eight Liberations as wholesome or unwholesome; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as wholesome or unwholesome. They should not contemplate the eight Liberations as sinful or sinless; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as sinful or sinless. They should not contemplate the eight Liberations as afflicted or free from affliction; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as afflicted or free from affliction. They should not contemplate the eight Liberations as worldly or transcending the world; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as worldly or transcending the world. They should not contemplate the eight Liberations as defiled or purified; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as defiled or purified. They should not contemplate the eight Liberations as belonging to saṃsāra or to Nirvāṇa; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as belonging to saṃsāra or to Nirvāṇa. They should not contemplate the eight Liberations as inside, outside, or in between; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as inside, outside, or in between. They should not contemplate the eight Liberations as attainable or unattainable; they should not contemplate the eight Masteries, the nine Successive Meditative Attainments, or the ten Total Pervasions as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate the liberation gateway of Emptiness as permanent or impermanent; they should not contemplate the liberation gateways of Signlessness and Wishlessness as permanent or impermanent. They should not contemplate the liberation gateway of Emptiness as pleasurable or painful; they should not contemplate the liberation gateways of Signlessness and Wishlessness as pleasurable or painful. They should not contemplate the liberation gateway of Emptiness as self or non-self; they should not contemplate the liberation gateways of Signlessness and Wishlessness as self or non-self. They should not contemplate the liberation gateway of Emptiness as pure or impure; they should not contemplate the liberation gateways of Signlessness and Wishlessness as pure or impure. They should not contemplate the liberation gateway of Emptiness as empty or not empty; they should not contemplate the liberation gateways of Signlessness and Wishlessness as empty or not empty. They should not contemplate the liberation gateway of Emptiness as having characteristics or being without characteristics; they should not contemplate the liberation gateways of Signlessness and Wishlessness as having characteristics or being without characteristics. They should not contemplate the liberation gateway of Emptiness as having aspiration or having no aspiration; they should not contemplate the liberation gateways of Signlessness and Wishlessness as having aspiration or having no aspiration. They should not contemplate the liberation gateway of Emptiness as tranquil or not tranquil; they should not contemplate the liberation gateways of Signlessness and Wishlessness as tranquil or not tranquil. They should not contemplate the liberation gateway of Emptiness as detached or not detached; they should not contemplate the liberation gateways of Signlessness and Wishlessness as detached or not detached. They should not contemplate the liberation gateway of Emptiness as conditioned or unconditioned; they should not contemplate the liberation gateways of Signlessness and Wishlessness as conditioned or unconditioned. They should not contemplate the liberation gateway of Emptiness as contaminated or uncontaminated; they should not contemplate the liberation gateways of Signlessness and Wishlessness as contaminated or uncontaminated. They should not contemplate the liberation gateway of Emptiness as arising or ceasing; they should not contemplate the liberation gateways of Signlessness and Wishlessness as arising or ceasing. They should not contemplate the liberation gateway of Emptiness as wholesome or unwholesome; they should not contemplate the liberation gateways of Signlessness and Wishlessness as wholesome or unwholesome. They should not contemplate the liberation gateway of Emptiness as sinful or sinless; they should not contemplate the liberation gateways of Signlessness and Wishlessness as sinful or sinless. They should not contemplate the liberation gateway of Emptiness as afflicted or free from affliction; they should not contemplate the liberation gateways of Signlessness and Wishlessness as afflicted or free from affliction. They should not contemplate the liberation gateway of Emptiness as worldly or transcending the world; they should not contemplate the liberation gateways of Signlessness and Wishlessness as worldly or transcending the world. They should not contemplate the liberation gateway of Emptiness as defiled or purified; they should not contemplate the liberation gateways of Signlessness and Wishlessness as defiled or purified. They should not contemplate the liberation gateway of Emptiness as belonging to saṃsāra or to Nirvāṇa; they should not contemplate the liberation gateways of Signlessness and Wishlessness as belonging to saṃsāra or to Nirvāṇa. They should not contemplate the liberation gateway of Emptiness as inside, outside, or in between; they should not contemplate the liberation gateways of Signlessness and Wishlessness as inside, outside, or in between. They should not contemplate the liberation gateway of Emptiness as attainable or unattainable; they should not contemplate the liberation gateways of Signlessness and Wishlessness as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate the dhāraṇī gateways as permanent or impermanent; they should not contemplate the samādhi gateways as permanent or impermanent. They should not contemplate the dhāraṇī gateways as pleasurable or painful; they should not contemplate the samādhi gateways as pleasurable or painful. They should not contemplate the dhāraṇī gateways as self or non-self; they should not contemplate the samādhi gateways as self or non-self. They should not contemplate the dhāraṇī gateways as pure or impure; they should not contemplate the samādhi gateways as pure or impure. They should not contemplate the dhāraṇī gateways as empty or not empty; they should not contemplate the samādhi gateways as empty or not empty. They should not contemplate the dhāraṇī gateways as having characteristics or being without characteristics; they should not contemplate the samādhi gateways as having characteristics or being without characteristics. They should not contemplate the dhāraṇī gateways as having aspiration or having no aspiration; they should not contemplate the samādhi gateways as having aspiration or having no aspiration. They should not contemplate the dhāraṇī gateways as tranquil or not tranquil; they should not contemplate the samādhi gateways as tranquil or not tranquil. They should not contemplate the dhāraṇī gateways as detached or not detached; they should not contemplate the samādhi gateways as detached or not detached. They should not contemplate the dhāraṇī gateways as conditioned or unconditioned; they should not contemplate the samādhi gateways as conditioned or unconditioned. They should not contemplate the dhāraṇī gateways as contaminated or uncontaminated; they should not contemplate the samādhi gateways as contaminated or uncontaminated. They should not contemplate the dhāraṇī gateways as arising or ceasing; they should not contemplate the samādhi gateways as arising or ceasing. They should not contemplate the dhāraṇī gateways as wholesome or unwholesome; they should not contemplate the samādhi gateways as wholesome or unwholesome. They should not contemplate the dhāraṇī gateways as sinful or sinless; they should not contemplate the samādhi gateways as sinful or sinless. They should not contemplate the dhāraṇī gateways as afflicted or free from affliction; they should not contemplate the samādhi gateways as afflicted or free from affliction. They should not contemplate the dhāraṇī gateways as worldly or transcending the world; they should not contemplate the samādhi gateways as worldly or transcending the world. They should not contemplate the dhāraṇī gateways as defiled or purified; they should not contemplate the samādhi gateways as defiled or purified. They should not contemplate the dhāraṇī gateways as belonging to saṃsāra or to Nirvāṇa; they should not contemplate the samādhi gateways as belonging to saṃsāra or to Nirvāṇa. They should not contemplate the dhāraṇī gateways as inside, outside, or in between; they should not contemplate the samādhi gateways as inside, outside, or in between. They should not contemplate the dhāraṇī gateways as attainable or unattainable; they should not contemplate the samādhi gateways as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate the Stage of Great Joy as permanent or impermanent; they should not contemplate the stages of Stainlessness, Luminous Radiance, Blazing Wisdom, Difficult to Conquer, Manifest Presence, Far-Going, Immovability, Good Wisdom, and Dharma Cloud as permanent or impermanent. They should not contemplate the Stage of Great Joy as pleasurable or painful; they should not contemplate the stages from Stainlessness through Dharma Cloud as pleasurable or painful. They should not contemplate the Stage of Great Joy as self or non-self; they should not contemplate the stages from Stainlessness through Dharma Cloud as self or non-self. They should not contemplate the Stage of Great Joy as pure or impure; they should not contemplate the stages from Stainlessness through Dharma Cloud as pure or impure. They should not contemplate the Stage of Great Joy as empty or not empty; they should not contemplate the stages from Stainlessness through Dharma Cloud as empty or not empty. They should not contemplate the Stage of Great Joy as having characteristics or being without characteristics; they should not contemplate the stages from Stainlessness through Dharma Cloud as having characteristics or being without characteristics. They should not contemplate the Stage of Great Joy as having aspiration or having no aspiration; they should not contemplate the stages from Stainlessness through Dharma Cloud as having aspiration or having no aspiration. They should not contemplate the Stage of Great Joy as tranquil or not tranquil; they should not contemplate the stages from Stainlessness through Dharma Cloud as tranquil or not tranquil. They should not contemplate the Stage of Great Joy as detached or not detached; they should not contemplate the stages from Stainlessness through Dharma Cloud as detached or not detached. They should not contemplate the Stage of Great Joy as conditioned or unconditioned; they should not contemplate the stages from Stainlessness through Dharma Cloud as conditioned or unconditioned. They should not contemplate the Stage of Great Joy as contaminated or uncontaminated; they should not contemplate the stages from Stainlessness through Dharma Cloud as contaminated or uncontaminated. They should not contemplate the Stage of Great Joy as arising or ceasing; they should not contemplate the stages from Stainlessness through Dharma Cloud as arising or ceasing. They should not contemplate the Stage of Great Joy as wholesome or unwholesome; they should not contemplate the stages from Stainlessness through Dharma Cloud as wholesome or unwholesome. They should not contemplate the Stage of Great Joy as sinful or sinless; they should not contemplate the stages from Stainlessness through Dharma Cloud as sinful or sinless. They should not contemplate the Stage of Great Joy as afflicted or free from affliction; they should not contemplate the stages from Stainlessness through Dharma Cloud as afflicted or free from affliction. They should not contemplate the Stage of Great Joy as worldly or transcending the world; they should not contemplate the stages from Stainlessness through Dharma Cloud as worldly or transcending the world. They should not contemplate the Stage of Great Joy as defiled or purified; they should not contemplate the stages from Stainlessness through Dharma Cloud as defiled or purified. They should not contemplate the Stage of Great Joy as belonging to saṃsāra or to Nirvāṇa; they should not contemplate the stages from Stainlessness through Dharma Cloud as belonging to saṃsāra or to Nirvāṇa. They should not contemplate the Stage of Great Joy as inside, outside, or in between; they should not contemplate the stages from Stainlessness through Dharma Cloud as inside, outside, or in between. They should not contemplate the Stage of Great Joy as attainable or unattainable; they should not contemplate the stages from Stainlessness through Dharma Cloud as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate the five kinds of eyes as permanent or impermanent; they should not contemplate the six supernatural powers as permanent or impermanent. They should not contemplate the five kinds of eyes as pleasurable or painful; they should not contemplate the six supernatural powers as pleasurable or painful. They should not contemplate the five kinds of eyes as self or non-self; they should not contemplate the six supernatural powers as self or non-self. They should not contemplate the five kinds of eyes as pure or impure; they should not contemplate the six supernatural powers as pure or impure. They should not contemplate the five kinds of eyes as empty or not empty; they should not contemplate the six supernatural powers as empty or not empty. They should not contemplate the five kinds of eyes as having characteristics or being without characteristics; they should not contemplate the six supernatural powers as having characteristics or being without characteristics. They should not contemplate the five kinds of eyes as having aspiration or having no aspiration; they should not contemplate the six supernatural powers as having aspiration or having no aspiration. They should not contemplate the five kinds of eyes as tranquil or not tranquil; they should not contemplate the six supernatural powers as tranquil or not tranquil. They should not contemplate the five kinds of eyes as detached or not detached; they should not contemplate the six supernatural powers as detached or not detached. They should not contemplate the five kinds of eyes as conditioned or unconditioned; they should not contemplate the six supernatural powers as conditioned or unconditioned. They should not contemplate the five kinds of eyes as contaminated or uncontaminated; they should not contemplate the six supernatural powers as contaminated or uncontaminated. They should not contemplate the five kinds of eyes as arising or ceasing; they should not contemplate the six supernatural powers as arising or ceasing. They should not contemplate the five kinds of eyes as wholesome or unwholesome; they should not contemplate the six supernatural powers as wholesome or unwholesome. They should not contemplate the five kinds of eyes as sinful or sinless; they should not contemplate the six supernatural powers as sinful or sinless. They should not contemplate the five kinds of eyes as afflicted or free from affliction; they should not contemplate the six supernatural powers as afflicted or free from affliction. They should not contemplate the five kinds of eyes as worldly or transcending the world; they should not contemplate the six supernatural powers as worldly or transcending the world. They should not contemplate the five kinds of eyes as defiled or purified; they should not contemplate the six supernatural powers as defiled or purified. They should not contemplate the five kinds of eyes as belonging to saṃsāra or to Nirvāṇa; they should not contemplate the six supernatural powers as belonging to saṃsāra or to Nirvāṇa. They should not contemplate the five kinds of eyes as inside, outside, or in between; they should not contemplate the six supernatural powers as inside, outside, or in between. They should not contemplate the five kinds of eyes as attainable or unattainable; they should not contemplate the six supernatural powers as attainable or unattainable.