THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 13
Chapter 7: INSTRUCTION AND TRANSMISSION (3)
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate the Buddha’s Ten Powers as permanent or impermanent; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as permanent or impermanent. They should not contemplate the Buddha’s Ten Powers as pleasurable or painful; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as pleasurable or painful. They should not contemplate the Buddha’s Ten Powers as self or non-self; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as self or non-self. They should not contemplate the Buddha’s Ten Powers as pure or impure; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as pure or impure. They should not contemplate the Buddha’s Ten Powers as empty or not empty; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as empty or not empty. They should not contemplate the Buddha’s Ten Powers as having characteristics or being without characteristics; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as having characteristics or being without characteristics. They should not contemplate the Buddha’s Ten Powers as involving aspiration or not involving aspiration; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as involving aspiration or not involving aspiration. They should not contemplate the Buddha’s Ten Powers as tranquil or not tranquil; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as tranquil or not tranquil. They should not contemplate the Buddha’s Ten Powers as detached or not detached; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as detached or not detached.
They should not contemplate the Buddha’s Ten Powers as conditioned or unconditioned; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as conditioned or unconditioned. They should not contemplate the Buddha’s Ten Powers as contaminated or uncontaminated; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as contaminated or uncontaminated. They should not contemplate the Buddha’s Ten Powers as arising or ceasing; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as arising or ceasing. They should not contemplate the Buddha’s Ten Powers as wholesome or unwholesome; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as wholesome or unwholesome. They should not contemplate the Buddha’s Ten Powers as sinful or sinless; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as sinful or sinless. They should not contemplate the Buddha’s Ten Powers as afflicted or free from affliction; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as afflicted or free from affliction. They should not contemplate the Buddha’s Ten Powers as worldly or transcendent; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as worldly or transcendent. They should not contemplate the Buddha’s Ten Powers as defiled or pure; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as defiled or pure. They should not contemplate the Buddha’s Ten Powers as defiled or belonging to Nirvāṇa; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as defiled or belonging to Nirvāṇa. They should not contemplate the Buddha’s Ten Powers as being inside, outside, or in between; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as being inside, outside, or in between. They should not contemplate the Buddha’s Ten Powers as obtainable or unobtainable; they should not contemplate the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Exclusive Qualities of a Buddha as obtainable or unobtainable.
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate great Loving-kindness as permanent or impermanent; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as permanent or impermanent. They should not contemplate great Loving-kindness as pleasurable or painful; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as pleasurable or painful. They should not contemplate great Loving-kindness as self or non-self; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as self or non-self. They should not contemplate great Loving-kindness as pure or impure; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as pure or impure. They should not contemplate great Loving-kindness as empty or not empty; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as empty or not empty. They should not contemplate great Loving-kindness as having characteristics or being without characteristics; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as having characteristics or being without characteristics. They should not contemplate great Loving-kindness as involving aspiration or not involving aspiration; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as involving aspiration or not involving aspiration. They should not contemplate great Loving-kindness as tranquil or not tranquil; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as tranquil or not tranquil. They should not contemplate great Loving-kindness as detached or not detached; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as detached or not detached. They should not contemplate great Loving-kindness as conditioned or unconditioned; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as conditioned or unconditioned.
They should not contemplate great Loving-kindness as contaminated or uncontaminated; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as contaminated or uncontaminated. They should not contemplate great Loving-kindness as arising or ceasing; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as arising or ceasing. They should not contemplate great Loving-kindness as wholesome or unwholesome; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as wholesome or unwholesome. They should not contemplate great Loving-kindness as sinful or sinless; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as sinful or sinless. They should not contemplate great Loving-kindness as afflicted or free from affliction; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as afflicted or free from affliction. They should not contemplate great Loving-kindness as worldly or transcendent; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as worldly or transcendent. They should not contemplate great Loving-kindness as defiled or pure; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as defiled or pure. They should not contemplate great Loving-kindness as defiled or belonging to Nirvāṇa; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as defiled or belonging to Nirvāṇa. They should not contemplate great Loving-kindness as being inside, outside, or in between; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as being inside, outside, or in between. They should not contemplate great Loving-kindness as obtainable or unobtainable; they should not contemplate great Compassion, great Sympathetic Joy, or great Equanimity as obtainable or unobtainable.
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate the Thirty-two Marks of a Great Being as permanent or impermanent; they should not contemplate the Eighty Secondary Marks as permanent or impermanent. They should not contemplate the Thirty-two Marks of a Great Being as pleasurable or painful; they should not contemplate the Eighty Secondary Marks as pleasurable or painful. They should not contemplate the Thirty-two Marks of a Great Being as self or non-self; they should not contemplate the Eighty Secondary Marks as self or non-self. They should not contemplate the Thirty-two Marks of a Great Being as pure or impure; they should not contemplate the Eighty Secondary Marks as pure or impure. They should not contemplate the Thirty-two Marks of a Great Being as empty or not empty; they should not contemplate the Eighty Secondary Marks as empty or not empty. They should not contemplate the Thirty-two Marks of a Great Being as having characteristics or being without characteristics; they should not contemplate the Eighty Secondary Marks as having characteristics or being without characteristics. They should not contemplate the Thirty-two Marks of a Great Being as involving aspiration or not involving aspiration; they should not contemplate the Eighty Secondary Marks as involving aspiration or not involving aspiration. They should not contemplate the Thirty-two Marks of a Great Being as tranquil or not tranquil; they should not contemplate the Eighty Secondary Marks as tranquil or not tranquil. They should not contemplate the Thirty-two Marks of a Great Being as detached or not detached; they should not contemplate the Eighty Secondary Marks as detached or not detached.
They should not contemplate the Thirty-two Marks of a Great Being as conditioned or unconditioned; they should not contemplate the Eighty Secondary Marks as conditioned or unconditioned. They should not contemplate the Thirty-two Marks of a Great Being as contaminated or uncontaminated; they should not contemplate the Eighty Secondary Marks as contaminated or uncontaminated. They should not contemplate the Thirty-two Marks of a Great Being as arising or ceasing; they should not contemplate the Eighty Secondary Marks as arising or ceasing. They should not contemplate the Thirty-two Marks of a Great Being as wholesome or unwholesome; they should not contemplate the Eighty Secondary Marks as wholesome or unwholesome. They should not contemplate the Thirty-two Marks of a Great Being as sinful or sinless; they should not contemplate the Eighty Secondary Marks as sinful or sinless. They should not contemplate the Thirty-two Marks of a Great Being as afflicted or free from affliction; they should not contemplate the Eighty Secondary Marks as afflicted or free from affliction. They should not contemplate the Thirty-two Marks of a Great Being as worldly or transcendent; they should not contemplate the Eighty Secondary Marks as worldly or transcendent. They should not contemplate the Thirty-two Marks of a Great Being as defiled or pure; they should not contemplate the Eighty Secondary Marks as defiled or pure. They should not contemplate the Thirty-two Marks of a Great Being as defiled or belonging to Nirvāṇa; they should not contemplate the Eighty Secondary Marks as defiled or belonging to Nirvāṇa. They should not contemplate the Thirty-two Marks of a Great Being as being inside, outside, or in between; they should not contemplate the Eighty Secondary Marks as being inside, outside, or in between. They should not contemplate the Thirty-two Marks of a Great Being as obtainable or unobtainable; they should not contemplate the Eighty Secondary Marks as obtainable or unobtainable.
Furthermore, Subhuti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate the dharma of non-forgetfulness as permanent or impermanent; they should not contemplate the nature of constant relinquishment as permanent or impermanent; they should not contemplate the dharma of non-forgetfulness as pleasure or suffering; they should not contemplate the nature of constant relinquishment as pleasure or suffering; they should not contemplate the dharma of non-forgetfulness as self or non-self; they should not contemplate the nature of constant relinquishment as self or non-self; they should not contemplate the dharma of non-forgetfulness as pure or impure; they should not contemplate the nature of constant relinquishment as pure or impure; they should not contemplate the dharma of non-forgetfulness as empty or not empty; they should not contemplate the nature of constant relinquishment as empty or not empty; they should not contemplate the dharma of non-forgetfulness as having characteristics or being without characteristics; they should not contemplate the nature of constant relinquishment as having characteristics or being without characteristics; they should not contemplate the dharma of non-forgetfulness as involving aspiration or without aspiration; they should not contemplate the nature of constant relinquishment as involving aspiration or without aspiration; they should not contemplate the dharma of non-forgetfulness as tranquil or not tranquil; they should not contemplate the nature of constant relinquishment as tranquil or not tranquil; they should not contemplate the dharma of non-forgetfulness as detached or not detached; they should not contemplate the nature of constant relinquishment as detached or not detached; they should not contemplate the dharma of non-forgetfulness as conditioned or unconditioned; they should not contemplate the nature of constant relinquishment as conditioned or unconditioned; they should not contemplate the dharma of non-forgetfulness as tainted or taintless; they should not contemplate the nature of constant relinquishment as tainted or taintless; they should not contemplate the dharma of non-forgetfulness as arising or ceasing; they should not contemplate the nature of constant relinquishment as arising or ceasing;
They should not contemplate the dharma of non-forgetfulness as wholesome or unwholesome; they should not contemplate the nature of constant relinquishment as wholesome or unwholesome; they should not contemplate the dharma of non-forgetfulness as sinful or sinless; they should not contemplate the nature of constant relinquishment as sinful or sinless; they should not contemplate the dharma of non-forgetfulness as afflicted or unafflicted; they should not contemplate the nature of constant relinquishment as afflicted or unafflicted; they should not contemplate the dharma of non-forgetfulness as worldly or supramundane; they should not contemplate the nature of constant relinquishment as worldly or supramundane; they should not contemplate the dharma of non-forgetfulness as defiled or pure; they should not contemplate the nature of constant relinquishment as defiled or pure; they should not contemplate the dharma of non-forgetfulness as defiled or pertaining to Nirvāṇa; they should not contemplate the nature of constant relinquishment as defiled or pertaining to Nirvāṇa; they should not contemplate the dharma of non-forgetfulness as internal, external, or in between; they should not contemplate the nature of constant relinquishment as internal, external, or in between; they should not contemplate the dharma of non-forgetfulness as attainable or unattainable; they should not contemplate the nature of constant relinquishment as attainable or unattainable.
Furthermore, Subhuti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate the Wisdom of All Knowledge as permanent or impermanent; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as permanent or impermanent; they should not contemplate the Wisdom of All Knowledge as pleasure or suffering; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as pleasure or suffering; they should not contemplate the Wisdom of All Knowledge as self or non-self; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as self or non-self; they should not contemplate the Wisdom of All Knowledge as pure or impure; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as pure or impure; they should not contemplate the Wisdom of All Knowledge as empty or not empty; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as empty or not empty; they should not contemplate the Wisdom of All Knowledge as having characteristics or being without characteristics; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as having characteristics or being without characteristics; they should not contemplate the Wisdom of All Knowledge as involving aspiration or without aspiration; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as involving aspiration or without aspiration; they should not contemplate the Wisdom of All Knowledge as tranquil or not tranquil; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as tranquil or not tranquil; they should not contemplate the Wisdom of All Knowledge as detached or not detached; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as detached or not detached; they should not contemplate the Wisdom of All Knowledge as conditioned or unconditioned;
They should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as conditioned or unconditioned; they should not contemplate the Wisdom of All Knowledge as tainted or taintless; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as tainted or taintless; they should not contemplate the Wisdom of All Knowledge as arising or ceasing; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as arising or ceasing; they should not contemplate the Wisdom of All Knowledge as wholesome or unwholesome; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as wholesome or unwholesome; they should not contemplate the Wisdom of All Knowledge as sinful or sinless; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as sinful or sinless; they should not contemplate the Wisdom of All Knowledge as afflicted or unafflicted; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as afflicted or unafflicted; they should not contemplate the Wisdom of All Knowledge as worldly or supramundane; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as worldly or supramundane; they should not contemplate the Wisdom of All Knowledge as defiled or pure; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as defiled or pure; they should not contemplate the Wisdom of All Knowledge as defiled or pertaining to Nirvāṇa; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as defiled or pertaining to Nirvāṇa; they should not contemplate the Wisdom of All Knowledge as internal, external, or in between; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as internal, external, or in between; they should not contemplate the Wisdom of All Knowledge as attainable or unattainable; they should not contemplate the Knowledge of the Path and the Wisdom of All Aspects as attainable or unattainable.
Furthermore, Subhuti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate the fruit of Stream-entry as permanent or impermanent; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as permanent or impermanent; they should not contemplate the fruit of Stream-entry as pleasure or suffering; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as pleasure or suffering; they should not contemplate the fruit of Stream-entry as self or non-self; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as self or non-self; they should not contemplate the fruit of Stream-entry as pure or impure; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as pure or impure; they should not contemplate the fruit of Stream-entry as empty or not empty; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as empty or not empty; they should not contemplate the fruit of Stream-entry as having characteristics or being without characteristics; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as having characteristics or being without characteristics; they should not contemplate the fruit of Stream-entry as involving aspiration or without aspiration; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as involving aspiration or without aspiration; they should not contemplate the fruit of Stream-entry as tranquil or not tranquil; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as tranquil or not tranquil; they should not contemplate the fruit of Stream-entry as detached or not detached; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as detached or not detached; they should not contemplate the fruit of Stream-entry as conditioned or unconditioned; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as conditioned or unconditioned;
They should not contemplate the fruit of Stream-entry as tainted or taintless; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as tainted or taintless; they should not contemplate the fruit of Stream-entry as arising or ceasing; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as arising or ceasing; they should not contemplate the fruit of Stream-entry as wholesome or unwholesome; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as wholesome or unwholesome; they should not contemplate the fruit of Stream-entry as sinful or sinless; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as sinful or sinless; they should not contemplate the fruit of Stream-entry as afflicted or unafflicted; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as afflicted or unafflicted; they should not contemplate the fruit of Stream-entry as worldly or supramundane; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as worldly or supramundane; they should not contemplate the fruit of Stream-entry as defiled or pure; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as defiled or pure; they should not contemplate the fruit of Stream-entry as defiled or pertaining to Nirvāṇa; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as defiled or pertaining to Nirvāṇa; they should not contemplate the fruit of Stream-entry as internal, external, or in between; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as internal, external, or in between; they should not contemplate the fruit of Stream-entry as attainable or unattainable; they should not contemplate the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha as attainable or unattainable.
Furthermore, Subhuti, when great Bodhisattvas practice Prajñāpāramitā, they should not contemplate all Bodhisattva practices as permanent or impermanent; they should not contemplate the unsurpassed enlightenment of the Buddhas as permanent or impermanent; they should not contemplate all Bodhisattva practices as pleasure or suffering; they should not contemplate the unsurpassed enlightenment of the Buddhas as pleasure or suffering; they should not contemplate all Bodhisattva practices as self or non-self; they should not contemplate the unsurpassed enlightenment of the Buddhas as self or non-self; they should not contemplate all Bodhisattva practices as pure or impure; they should not contemplate the unsurpassed enlightenment of the Buddhas as pure or impure; they should not contemplate all Bodhisattva practices as empty or not empty; they should not contemplate the unsurpassed enlightenment of the Buddhas as empty or not empty; they should not contemplate all Bodhisattva practices as having characteristics or being without characteristics; they should not contemplate the unsurpassed enlightenment of the Buddhas as having characteristics or being without characteristics; they should not contemplate all Bodhisattva practices as involving aspiration or without aspiration; they should not contemplate the unsurpassed enlightenment of the Buddhas as involving aspiration or without aspiration; they should not contemplate all Bodhisattva practices as tranquil or not tranquil; they should not contemplate the unsurpassed enlightenment of the Buddhas as tranquil or not tranquil; they should not contemplate all Bodhisattva practices as detached or not detached; they should not contemplate the unsurpassed enlightenment of the Buddhas as detached or not detached; they should not contemplate all Bodhisattva practices as conditioned or unconditioned; they should not contemplate the unsurpassed enlightenment of the Buddhas as conditioned or unconditioned;
They should not contemplate all Bodhisattva practices as tainted or taintless; they should not contemplate the unsurpassed enlightenment of the Buddhas as tainted or taintless; they should not contemplate all Bodhisattva practices as arising or ceasing; they should not contemplate the unsurpassed enlightenment of the Buddhas as arising or ceasing; they should not contemplate all Bodhisattva practices as wholesome or unwholesome; they should not contemplate the unsurpassed enlightenment of the Buddhas as wholesome or unwholesome; they should not contemplate all Bodhisattva practices as sinful or sinless; they should not contemplate the unsurpassed enlightenment of the Buddhas as sinful or sinless; they should not contemplate all Bodhisattva practices as afflicted or unafflicted; they should not contemplate the unsurpassed enlightenment of the Buddhas as afflicted or unafflicted; they should not contemplate all Bodhisattva practices as worldly or supramundane; they should not contemplate the unsurpassed enlightenment of the Buddhas as worldly or supramundane; they should not contemplate all Bodhisattva practices as defiled or pure; they should not contemplate the unsurpassed enlightenment of the Buddhas as defiled or pure; they should not contemplate all Bodhisattva practices as defiled or pertaining to Nirvāṇa; they should not contemplate the unsurpassed enlightenment of the Buddhas as defiled or pertaining to Nirvāṇa; they should not contemplate all Bodhisattva practices as internal, external, or in between; they should not contemplate the unsurpassed enlightenment of the Buddhas as internal, external, or in between; they should not contemplate all Bodhisattva practices as attainable or unattainable; they should not contemplate the unsurpassed enlightenment of the Buddhas as attainable or unattainable.
Furthermore, Subhūti, when great Bodhisattvas practice Prajñāpāramitā, they do not perceive either the designation “great Bodhisattva” or “Prajñāpāramitā” as existing within the conditioned realm, nor do they perceive them within the unconditioned realm. Why is this? Subhūti, because when great Bodhisattvas practice Prajñāpāramitā, they do not give rise to discrimination regarding any dharma, nor do they discriminate among their differences. Subhūti, when such a great Bodhisattva practices Prajñāpāramitā, with respect to all dharmas, they always abide in the state of non-discrimination. They are able to cultivate the perfection of generosity (dāna-pāramitā), and also the perfections of morality, patience, diligence, meditation, and wisdom. They are able to abide in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, undispersed emptiness, unchanging emptiness, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of non-nature.
They are able to abide in suchness, and also in the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, dharma certainty, the abiding of dharma, ultimate reality, the sphere of space, and the inconceivable realm. They are able to cultivate the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Awakening, and the Noble Eightfold Path. They are able to abide in the Noble Truth of suffering, the Noble Truth of origin, cessation, and the path. They are able to cultivate the Four Meditations, the Four Immeasurables, and the Four Formless Concentrations. They are able to cultivate the Eight Liberations, the Eight Masteries, the Nine Successive Meditative Attainments, and the Ten Totalities. They are able to cultivate the liberation gateways of Emptiness, Signlessness, and Wishlessness. They are able to cultivate all dhāraṇī gateways and all samādhi gateways. They are able to cultivate the stages of Great Joy, Stainlessness, Radiance, Blazing Wisdom, Difficult to Conquer, Manifest Presence, Far Going, Immovability, Excellent Wisdom, and Dharma Cloud. They are able to cultivate the five kinds of eyes and the six supernatural powers. They are able to cultivate the Buddha’s ten powers, the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha. They are able to cultivate non-forgetfulness and the constant nature of relinquishment. They are able to cultivate omniscient wisdom, the wisdom of the path, and the wisdom of all aspects.
Subhūti, while practicing in this way, that great Bodhisattva does not perceive a great Bodhisattva, nor the designation “great Bodhisattva,” nor “Prajñāpāramitā,” but diligently seeks only omniscient wisdom. Why is this? Subhūti, because when this great Bodhisattva practices Prajñāpāramitā, with respect to all dharmas, they skillfully realize their true nature, knowing that within them there is neither defilement nor purity.
Furthermore, Subhūti, great Bodhisattvas practicing Prajñāpāramitā should truly know that names are merely provisional designations and dharmas are merely provisional designations. Subhūti, having truly understood that names are provisional and dharmas are provisional, that great Bodhisattva does not cling to form, feeling, perception, formations, or consciousness; does not cling to the sense bases of eye, ear, nose, tongue, body, or mind; does not cling to visible forms, sounds, smells, tastes, tangible objects, or mental objects; does not cling to the realms of the eye, ear, nose, tongue, body, or mind; does not cling to the realms of visible forms, sounds, smells, tastes, tangible objects, or mental objects; does not cling to the realms of eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness; does not cling to eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact; does not cling to the pleasant, painful, or neither painful nor pleasant feelings arising in dependence upon eye-contact, nor to those arising in dependence upon ear-, nose-, tongue-, body-, or mind-contact. They do not cling to the elements of earth, water, fire, wind, space, or consciousness. They do not cling to causes, immediately preceding conditions, object conditions, dominant conditions, or to the dharmas arising from conditions. They do not cling to ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish. They do not cling to the conditioned realm or the unconditioned realm. They do not cling to the contaminated realm or the uncontaminated realm.
They do not cling to generosity, morality, patience, diligence, meditation, wisdom, skillful means, sublime vows, or the perfections of power and knowledge. They do not cling to the emptiness of internal phenomena, external phenomena, both internal and external phenomena, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, undispersed emptiness, unchanging emptiness, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of non-nature, emptiness of self-nature, or emptiness of the self-nature of non-nature. They do not cling to suchness, the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, dharma certainty, the abiding of dharma, ultimate reality, the sphere of space, or the inconceivable realm. They do not cling to the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, or the Noble Eightfold Path. They do not cling to the Noble Truths of suffering, origin, cessation, or the path. They do not cling to the Four Meditations, the Four Immeasurables, or the Four Formless Concentrations. They do not cling to the Eight Liberations, the Eight Masteries, the Nine Successive Meditative Attainments, or the Ten Totalities. They do not cling to the liberation gateways of Emptiness, Signlessness, or Wishlessness. They do not cling to the dhāraṇī gateways or the samādhi gateways. They do not cling to the stages of Great Joy, Stainlessness, Radiance, Blazing Wisdom, Difficult to Conquer, Manifest Presence, Far Going, Immovability, Excellent Wisdom, or Dharma Cloud. They do not cling to the five kinds of eyes or the six supernatural powers. They do not cling to the Buddha’s ten powers, the four fearlessnesses, the four unhindered knowledges, or the eighteen unique qualities of a Buddha. They do not cling to great loving-kindness, great compassion, great sympathetic joy, or great equanimity. They do not cling to the thirty-two marks of a Great Being or the eighty secondary characteristics. They do not cling to non-forgetfulness or the constant nature of relinquishment. They do not cling to omniscient wisdom, the wisdom of the path, or the wisdom of all aspects. They do not cling to the fruit of Stream-enterer, the fruits of Once-returner, Non-returner, Arhat, or Pratyekabuddha. They do not cling to all the practices of great Bodhisattvas. They do not cling to the unsurpassed enlightenment of the Buddhas. They do not cling to a self, sentient being, living being, person, nourisher, maker, ego, mind-born body, youth, doer, instigator, initiator, one who causes initiation, receiver, one who causes receiving, knower, or seer. They do not cling to ordinary beings. They do not cling to noble ones, Bodhisattvas, Tathāgatas, names, characteristics, the deeds of purifying Buddha lands, the complete fulfillment of sentient beings, or skillful means. Why is this? Because all dharmas are empty; therefore, clinging to a subject, clinging to an object, clinging to a place, or clinging to a time cannot be attained.
Thus, Subhūti, because great Bodhisattvas practicing Prajñāpāramitā do not cling to any dharma, they are able to increase the practices of generosity, morality, patience, diligence, meditation, wisdom, skillful means, sublime vows, and the perfections of power and knowledge. They are also able to abide in the emptiness of internal phenomena, external phenomena, both internal and external phenomena, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, undispersed emptiness, unchanging emptiness, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-nature. They are also able to abide in suchness, the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, dharma certainty, the abiding of dharma, ultimate reality, the sphere of space, and the inconceivable realm. They are also able to increase the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path. They are also able to abide in the Noble Truths of suffering, origin, cessation, and the path. They are also able to increase the Four Meditations, the Four Immeasurables, the Four Formless Concentrations, the Eight Liberations, the Eight Masteries, the Nine Successive Meditative Attainments, the Ten Totalities, and the liberation gateways of Emptiness, Signlessness, and Wishlessness.
They are also able to realize the Bodhisattva’s Nirvāṇa while remaining far removed from saṃsāra. They are also able to abide in the irreversible stage of a Bodhisattva. They are also able to perfect all dhāraṇī gateways and all samādhi gateways. They are also able to perfect the stages of Great Joy, Stainlessness, Radiance, Blazing Wisdom, Difficult to Conquer, Manifest Presence, Far Going, Immovability, Excellent Wisdom, and Dharma Cloud. They are also able to perfect the five kinds of eyes and the six supernatural powers. They are also able to perfect the Buddha’s ten powers, the four fearlessnesses, the four unhindered knowledges, and the eighteen unique qualities of a Buddha. They are also able to perfect great loving-kindness, great compassion, great sympathetic joy, and great equanimity. They are also able to perfect the thirty-two marks of a Great Being and the eighty secondary characteristics. They are also able to perfect non-forgetfulness and the constant nature of relinquishment. They are also able to perfect omniscient wisdom, the wisdom of the path, and the wisdom of all aspects. They also attain the supreme supernatural powers of a Bodhisattva. Having fully acquired these powers, they travel from one Buddha land to another in order to bring sentient beings to complete fulfillment, to adorn and purify their own Buddha land, and to behold the Tathāgata, the Worthy One, the Perfectly Enlightened One. Having beheld them, they respectfully make offerings, honor, and praise them, causing all wholesome roots to grow. When those wholesome roots have grown, they hear and receive the true Dharma of the Buddhas according to what they delight in hearing. Having heard and received it, they resolutely cultivate it until they sit upon the wondrous Bodhi seat, attain unsurpassed perfect enlightenment, and never forget it. They attain complete mastery over all dhāraṇī gateways and samādhi gateways.
Thus, Subhūti, great Bodhisattvas practicing Prajñāpāramitā should truly know: names are provisional, and dharmas are provisional.
Again, Subhūti, what do you think?
Is that which is called the Great Bodhisattva identical with form? “No, World-Honored One!” Is it identical with feeling, perception, volitional formations, or consciousness?
“No, World-Honored One!”
Is it something other than form? “No, World-Honored One!”
Is it something other than feeling, perception, volitional formations, or consciousness? “No, World-Honored One!”
Is there a Great Bodhisattva within form? “No, World-Honored One!”
Is there a Great Bodhisattva within feeling, perception, volitional formations, or consciousness? “No, World-Honored One!”
Is form within the Great Bodhisattva? “No, World-Honored One!”
Are feeling, perception, volitional formations, or consciousness within the Great Bodhisattva? “No, World-Honored One!”
Apart from form, is there a Great Bodhisattva? “No, World-Honored One!”
Apart from feeling, perception, volitional formations, or consciousness, is there a Great Bodhisattva? “No, World-Honored One!”
Again, Subhūti, what do you think?
Is that which is called the Great Bodhisattva identical with the eye base? “No, World-Honored One!”
Is it identical with the ear, nose, tongue, body, or mind bases? “No, World-Honored One!”
Is it something other than the eye base? “No, World-Honored One!”
Is it something other than the ear, nose, tongue, body, or mind bases? “No, World-Honored One!”
Is there a Great Bodhisattva within the eye base? “No, World-Honored One!”
Is there a Great Bodhisattva within the ear, nose, tongue, body, or mind bases? “No, World-Honored One!”
Is the eye base within the Great Bodhisattva? “No, World-Honored One!”
Are the ear, nose, tongue, body, or mind bases within the Great Bodhisattva? “No, World-Honored One!”
Apart from the eye base, is there a Great Bodhisattva? “No, World-Honored One!”
Apart from the ear, nose, tongue, body, or mind bases, is there a Great Bodhisattva? “No, World-Honored One!”
Again, Subhūti, what do you think?
Is that which is called the Great Bodhisattva identical with the visible-form base? “No, World-Honored One!”
Is it identical with the sound, smell, taste, touch, or mental-object bases? “No, World-Honored One!”
Is it something other than the visible-form base? “No, World-Honored One!”
Is it something other than the sound, smell, taste, touch, or mental-object bases? “No, World-Honored One!”
Is there a Great Bodhisattva within the visible-form base? “No, World-Honored One!”
Is there a Great Bodhisattva within the sound, smell, taste, touch, or mental-object bases? “No, World-Honored One!”
Is the visible-form base within the Great Bodhisattva? “No, World-Honored One!”
Are the sound, smell, taste, touch, or mental-object bases within the Great Bodhisattva? “No, World-Honored One!”
Apart from the visible-form base, is there a Great Bodhisattva? “No, World-Honored One!”
Apart from the sound, smell, taste, touch, or mental-object bases, is there a Great Bodhisattva? “No, World-Honored One!”
Again, Subhūti, what do you think?
Is that which is called the Great Bodhisattva identical with the eye element? “No, World-Honored One!”
Is it identical with the ear, nose, tongue, body, or mind elements? “No, World-Honored One!”
Is it something other than the eye element? “No, World-Honored One!”
Is it something other than the ear, nose, tongue, body, or mind elements? “No, World-Honored One!”
Is there a Great Bodhisattva within the eye element? “No, World-Honored One!”
Is there a Great Bodhisattva within the ear, nose, tongue, body, or mind elements? “No, World-Honored One!”
Is the eye element within the Great Bodhisattva? “No, World-Honored One!”
Are the ear, nose, tongue, body, or mind elements within the Great Bodhisattva? “No, World-Honored One!”
Apart from the eye element, is there a Great Bodhisattva? “No, World-Honored One!”
Apart from the ear, nose, tongue, body, or mind elements, is there a Great Bodhisattva? “No, World-Honored One!”
Again, Subhūti, what do you think?
Is that which is called the Great Bodhisattva identical with the visible-form element? “No, World-Honored One!”
Is it identical with the sound, smell, taste, touch, or mental-object elements? “No, World-Honored One!”
Is it something other than the visible-form element? “No, World-Honored One!”
Is it something other than the sound, smell, taste, touch, or mental-object elements? “No, World-Honored One!”
Is there a Great Bodhisattva within the visible-form element? “No, World-Honored One!”
Is there a Great Bodhisattva within the sound, smell, taste, touch, or mental-object elements? “No, World-Honored One!”
Is the visible-form element within the Great Bodhisattva? “No, World-Honored One!”
Are the sound, smell, taste, touch, or mental-object elements within the Great Bodhisattva? “No, World-Honored One!”
Apart from the visible-form element, is there a Great Bodhisattva? “No, World-Honored One!”
Apart from the sound, smell, taste, touch, or mental-object elements, is there a Great Bodhisattva? “No, World-Honored One!”
Again, Subhūti, what do you think?
Is that which is called the Great Bodhisattva identical with the eye-consciousness element? “No, World-Honored One!”
Is it identical with the ear-, nose-, tongue-, body-, or mind-consciousness elements? “No, World-Honored One!”
Is it something other than the eye-consciousness element? “No, World-Honored One!”
Is it something other than the ear-, nose-, tongue-, body-, or mind-consciousness elements? “No, World-Honored One!”
Is there a Great Bodhisattva within the eye-consciousness element? “No, World-Honored One!”
Is there a Great Bodhisattva within the ear-, nose-, tongue-, body-, or mind-consciousness elements? “No, World-Honored One!”
Is the eye-consciousness element within the Great Bodhisattva? “No, World-Honored One!”
Are the ear-, nose-, tongue-, body-, or mind-consciousness elements within the Great Bodhisattva? “No, World-Honored One!”
Apart from the eye-consciousness element, is there a Great Bodhisattva? “No, World-Honored One!”
Apart from the ear-, nose-, tongue-, body-, or mind-consciousness elements, is there a Great Bodhisattva? “No, World-Honored One!”
Again, Subhūti, what do you think?
Is that which is called the Great Bodhisattva identical with eye-contact? “No, World-Honored One!”
Is it identical with ear-, nose-, tongue-, body-, or mind-contact? “No, World-Honored One!”
Is it something other than eye-contact? “No, World-Honored One!”
Is it something other than ear-, nose-, tongue-, body-, or mind-contact? “No, World-Honored One!”
Is there a Great Bodhisattva within eye-contact? “No, World-Honored One!”
Is there a Great Bodhisattva within ear-, nose-, tongue-, body-, or mind-contact? “No, World-Honored One!”
Is eye-contact within the Great Bodhisattva? “No, World-Honored One!”
Are ear-, nose-, tongue-, body-, or mind-contact within the Great Bodhisattva? “No, World-Honored One!”
Apart from eye-contact, is there a Great Bodhisattva? “No, World-Honored One!”
Apart from ear-, nose-, tongue-, body-, or mind-contact, is there a Great Bodhisattva? “No, World-Honored One!”
Again, Subhūti, what do you think?
Are the feelings that arise dependent on eye-contact the Great Bodhisattva? “No, World-Honored One!”
Are the feelings that arise dependent on ear-, nose-, tongue-, body-, or mind-contact the Great Bodhisattva? “No, World-Honored One!”
Are they something other than the feelings that arise dependent on eye-contact? “No, World-Honored One!”
Are they something other than the feelings that arise dependent on ear-, nose-, tongue-, body-, or mind-contact? “No, World-Honored One!”
Is there a Great Bodhisattva within the feelings that arise dependent on eye-contact? “No, World-Honored One!”
Is there a Great Bodhisattva within the feelings that arise dependent on ear-, nose-, tongue-, body-, or mind-contact? “No, World-Honored One!”
Are the feelings that arise dependent on eye-contact within the Great Bodhisattva? “No, World-Honored One!”
Are the feelings that arise dependent on ear-, nose-, tongue-, body-, or mind-contact within the Great Bodhisattva? “No, World-Honored One!”
Apart from the feelings that arise dependent on eye-contact, is there a Great Bodhisattva? “No, World-Honored One!”
Apart from the feelings that arise dependent on ear-, nose-, tongue-, body-, or mind-contact, is there a Great Bodhisattva? “No, World-Honored One!”
Again, Subhūti, what do you think?
Is that which is called the Great Bodhisattva identical with the earth element? “No, World-Honored One!”
Is it identical with the water, fire, air, space, or consciousness elements? “No, World-Honored One!”
Is it something other than the earth element? “No, World-Honored One!”
Is it something other than the water, fire, air, space, or consciousness elements? “No, World-Honored One!”
Is there a Great Bodhisattva within the earth element? “No, World-Honored One!”
Is there a Great Bodhisattva within the water, fire, air, space, or consciousness elements? “No, World-Honored One!”
Is the earth element within the Great Bodhisattva? “No, World-Honored One!”
Are the water, fire, air, space, or consciousness elements within the Great Bodhisattva? “No, World-Honored One!”
Apart from the earth element, is there a Great Bodhisattva? “No, World-Honored One!”
Apart from the water, fire, air, space, or consciousness elements, is there a Great Bodhisattva? “No, World-Honored One!”
Again, Subhūti, what do you think?
Is that which is called the Great Bodhisattva identical with causal conditions? “No, World-Honored One!”
Is it identical with immediately preceding conditions, object conditions, or predominant conditions? “No, World-Honored One!”
Is it something other than causal conditions? “No, World-Honored One!”
Is it something other than immediately preceding conditions, object conditions, or predominant conditions? “No, World-Honored One!”
Is there a Great Bodhisattva within causal conditions? “No, World-Honored One!”
Is there a Great Bodhisattva within immediately preceding conditions, object conditions, or predominant conditions? “No, World-Honored One!”
Are causal conditions within the Great Bodhisattva? “No, World-Honored One!”
Are immediately preceding conditions, object conditions, or predominant conditions within the Great Bodhisattva? “No, World-Honored One!”
Apart from causal conditions, is there a Great Bodhisattva? “No, World-Honored One!”
Apart from immediately preceding conditions, object conditions, or predominant conditions, is there a Great Bodhisattva? “No, World-Honored One!”
Again, Subhūti, what do you think?
Are dependently arisen phenomena the Great Bodhisattva? “No, World-Honored One!”
Are they something other than dependently arisen phenomena? “No, World-Honored One!”
Is there a Great Bodhisattva within dependently arisen phenomena? “No, World-Honored One!”
Are dependently arisen phenomena within the Great Bodhisattva? “No, World-Honored One!”
Apart from dependently arisen phenomena, is there a Great Bodhisattva? “No, World-Honored One!”