THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 13
Section 7: TEACHING AND TRANSMITTING (3)
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the ten powers of the Buddha as permanent or impermanent; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as permanent or impermanent; should not contemplate the ten powers of the Buddha as pleasurable or suffering; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as pleasurable or suffering; should not contemplate the ten powers of the Buddha as self or no-self; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as self or no-self; should not contemplate the ten powers of the Buddha as pure or impure; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as pure or impure; should not contemplate the ten powers of the Buddha as empty or not empty; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as empty or not empty; should not contemplate the ten powers of the Buddha as having signs or signless; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as having signs or signless; should not contemplate the ten powers of the Buddha as having wishes or wishless; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as having wishes or wishless; should not contemplate the ten powers of the Buddha as tranquil or not tranquil; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as tranquil or not tranquil; should not contemplate the ten powers of the Buddha as remote or not remote; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as remote or not remote; should not contemplate the ten powers of the Buddha as conditioned or unconditioned; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as conditioned or unconditioned; should not contemplate the ten powers of the Buddha as defiled or undefiled; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as defiled or undefiled; should not contemplate the ten powers of the Buddha as arising or ceasing; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as arising or ceasing; should not contemplate the ten powers of the Buddha as wholesome or unwholesome; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as wholesome or unwholesome; should not contemplate the ten powers of the Buddha as faulty or faultless; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as faulty or faultless; should not contemplate the ten powers of the Buddha as afflicted or unafflicted; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as afflicted or unafflicted; should not contemplate the ten powers of the Buddha as worldly or supramundane; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as worldly or supramundane; should not contemplate the ten powers of the Buddha as impure or pure; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as impure or pure; should not contemplate the ten powers of the Buddha as defiled or belonging to nirvana; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as defiled or belonging to nirvana; should not contemplate the ten powers of the Buddha as within, without, or on both sides; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as within, without, or on both sides; should not contemplate the ten powers of the Buddha as obtainable or unobtainable; should not contemplate the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the great lovingkindness as permanent or impermanent; should not contemplate the great compassion, great sympathetic joy, or great equanimity as permanent or impermanent; should not contemplate the great lovingkindness as pleasurable or suffering; should not contemplate the great compassion, great sympathetic joy, or great equanimity as pleasurable or suffering; should not contemplate the great lovingkindness as self or no-self; should not contemplate the great compassion, great sympathetic joy, or great equanimity as self or no-self; should not contemplate the great lovingkindness as pure or impure; should not contemplate the great compassion, great sympathetic joy, or great equanimity as pure or impure; should not contemplate the great lovingkindness as empty or not empty; should not contemplate the great compassion, great sympathetic joy, or great equanimity as empty or not empty; should not contemplate the great lovingkindness as having signs or signless; should not contemplate the great compassion, great sympathetic joy, or great equanimity as having signs or signless; should not contemplate the great lovingkindness as having wishes or wishless; should not contemplate the great compassion, great sympathetic joy, or great equanimity as having wishes or wishless; should not contemplate the great lovingkindness as tranquil or not tranquil; should not contemplate the great compassion, great sympathetic joy, or great equanimity as tranquil or not tranquil; should not contemplate the great lovingkindness as remote or not remote; should not contemplate the great compassion, great sympathetic joy, or great equanimity as remote or not remote; should not contemplate the great lovingkindness as conditioned or unconditioned; should not contemplate the great compassion, great sympathetic joy, or great equanimity as conditioned or unconditioned; should not contemplate the great lovingkindness as defiled or undefiled; should not contemplate the great compassion, great sympathetic joy, or great equanimity as defiled or undefiled; should not contemplate the great lovingkindness as arising or ceasing; should not contemplate the great compassion, great sympathetic joy, or great equanimity as arising or ceasing; should not contemplate the great lovingkindness as wholesome or unwholesome; should not contemplate the great compassion, great sympathetic joy, or great equanimity as wholesome or unwholesome; should not contemplate the great lovingkindness as faulty or faultless; should not contemplate the great compassion, great sympathetic joy, or great equanimity as faulty or faultless; should not contemplate the great lovingkindness as afflicted or unafflicted; should not contemplate the great compassion, great sympathetic joy, or great equanimity as afflicted or unafflicted; should not contemplate the great lovingkindness as worldly or supramundane; should not contemplate the great compassion, great sympathetic joy, or great equanimity as worldly or supramundane; should not contemplate the great lovingkindness as impure or pure; should not contemplate the great compassion, great sympathetic joy, or great equanimity as impure or pure; should not contemplate the great lovingkindness as defiled or belonging to nirvana; should not contemplate the great compassion, great sympathetic joy, or great equanimity as defiled or belonging to nirvana; should not contemplate the great lovingkindness as within, without, or on both sides; should not contemplate the great compassion, great sympathetic joy, or great equanimity as within, without, or on both sides; should not contemplate the great lovingkindness as obtainable or unobtainable; should not contemplate the great compassion, great sympathetic joy, or great equanimity as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the thirty-two marks of a great being as permanent or impermanent; should not contemplate the eighty secondary marks as permanent or impermanent; should not contemplate the thirty-two marks of a great being as pleasurable or suffering; should not contemplate the eighty secondary marks as pleasurable or suffering; should not contemplate the thirty-two marks of a great being as self or no-self; should not contemplate the eighty secondary marks as self or no-self; should not contemplate the thirty-two marks of a great being as pure or impure; should not contemplate the eighty secondary marks as pure or impure; should not contemplate the thirty-two marks of a great being as empty or not empty; should not contemplate the eighty secondary marks as empty or not empty; should not contemplate the thirty-two marks of a great being as having signs or signless; should not contemplate the eighty secondary marks as having signs or signless; should not contemplate the thirty-two marks of a great being as having wishes or wishless; should not contemplate the eighty secondary marks as having wishes or wishless; should not contemplate the thirty-two marks of a great being as tranquil or not tranquil; should not contemplate the eighty secondary marks as tranquil or not tranquil; should not contemplate the thirty-two marks of a great being as remote or not remote; should not contemplate the eighty secondary marks as remote or not remote; should not contemplate the thirty-two marks of a great being as conditioned or unconditioned; should not contemplate the eighty secondary marks as conditioned or unconditioned; should not contemplate the thirty-two marks of a great being as defiled or undefiled; should not contemplate the eighty secondary marks as defiled or undefiled; should not contemplate the thirty-two marks of a great being as arising or ceasing; should not contemplate the eighty secondary marks as arising or ceasing; should not contemplate the thirty-two marks of a great being as wholesome or unwholesome; should not contemplate the eighty secondary marks as wholesome or unwholesome; should not contemplate the thirty-two marks of a great being as faulty or faultless; should not contemplate the eighty secondary marks as faulty or faultless; should not contemplate the thirty-two marks of a great being as afflicted or unafflicted; should not contemplate the eighty secondary marks as afflicted or unafflicted; should not contemplate the thirty-two marks of a great being as worldly or supramundane; should not contemplate the eighty secondary marks as worldly or supramundane; should not contemplate the thirty-two marks of a great being as impure or pure; should not contemplate the eighty secondary marks as impure or pure; should not contemplate the thirty-two marks of a great being as defiled or belonging to nirvana; [should not contemplate the eighty secondary marks as defiled or belonging to nirvana; should not contemplate the thirty-two marks of a great being as within, without, or on both sides; should not contemplate the eighty secondary marks as within, without, or on both sides; should not contemplate the thirty-two marks of a great being as obtainable or unobtainable; should not contemplate the eighty] secondary marks as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate non-forgetfulness as permanent or impermanent; should not contemplate the always-equanimous nature as permanent or impermanent; should not contemplate non-forgetfulness as pleasurable or suffering; should not contemplate the always-equanimous nature as pleasurable or suffering; should not contemplate non-forgetfulness as self or no-self; should not contemplate the always-equanimous nature as self or no-self; should not contemplate non-forgetfulness as pure or impure; should not contemplate the always-equanimous nature as pure or impure; should not contemplate non-forgetfulness as empty or not empty; should not contemplate the always-equanimous nature as empty or not empty; should not contemplate non-forgetfulness as having signs or signless; should not contemplate the always-equanimous nature as having signs or signless; should not contemplate non-forgetfulness as having wishes or wishless; should not contemplate the always-equanimous nature as having wishes or wishless; should not contemplate non-forgetfulness as tranquil or not tranquil; should not contemplate the always-equanimous nature as tranquil or not tranquil; should not contemplate non-forgetfulness as remote or not remote; should not contemplate the always-equanimous nature as remote or not remote; should not contemplate non-forgetfulness as conditioned or unconditioned; should not contemplate the always-equanimous nature as conditioned or unconditioned; should not contemplate non-forgetfulness as defiled or undefiled; should not contemplate the always-equanimous nature as defiled or undefiled; should not contemplate non-forgetfulness as arising or ceasing; should not contemplate the always-equanimous nature as arising or ceasing; should not contemplate non-forgetfulness as wholesome or unwholesome; should not contemplate the always-equanimous nature as wholesome or unwholesome; should not contemplate non-forgetfulness as faulty or faultless; should not contemplate the always-equanimous nature as faulty or faultless; should not contemplate non-forgetfulness as afflicted or unafflicted; should not contemplate the always-equanimous nature as afflicted or unafflicted; should not contemplate non-forgetfulness as worldly or supramundane; should not contemplate the always-equanimous nature as worldly or supramundane; should not contemplate non-forgetfulness as impure or pure; should not contemplate [the always-equanimous nature as impure or pure; should not contemplate non-forgetfulness as defiled or belonging to] nirvana; should not contemplate non-forgetfulness as within, without, or on both sides; should not contemplate the always-equanimous nature as within, without, or on both sides; should not contemplate non-forgetfulness as obtainable or unobtainable; should not contemplate the always-equanimous nature as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the knowledge of all as permanent or impermanent; should not contemplate the knowledge of paths or knowledge of all aspects as permanent or impermanent; should not contemplate the knowledge of all as pleasurable or suffering; should not contemplate the knowledge of paths or knowledge of all aspects as pleasurable or suffering; should not contemplate the knowledge of all as self or no-self; should not [contemplate] the knowledge of paths or knowledge of all aspects as self or no-self; should not contemplate the knowledge of all as pure or impure; should not contemplate the knowledge of paths or knowledge of all aspects as pure or impure; should not contemplate the knowledge of all as empty or not empty; should not contemplate the knowledge of paths or knowledge of all aspects as empty or not empty; should not contemplate the knowledge of all as having signs or signless; should not contemplate the knowledge of paths or knowledge of all aspects as having signs or signless; should not contemplate the knowledge of all as having wishes or wishless; should not contemplate the knowledge of paths or knowledge of all aspects as having wishes or wishless; should not contemplate the knowledge of all as tranquil or not tranquil; should not contemplate the knowledge of paths or knowledge of all aspects as tranquil or not tranquil; should not contemplate the knowledge of all as remote or not remote; should not contemplate the knowledge of paths or knowledge of all aspects as remote or not remote; should not contemplate the knowledge of all as conditioned or unconditioned; should not contemplate the knowledge of paths or knowledge of all aspects as conditioned or unconditioned; should not contemplate the knowledge of all as defiled or undefiled; should not contemplate the knowledge of paths or knowledge of all aspects as defiled or undefiled; should not contemplate the knowledge of all as arising or ceasing; should not contemplate the knowledge of paths or knowledge of all aspects as arising or ceasing; should not contemplate the knowledge of all as wholesome or unwholesome; should not contemplate the knowledge of paths or knowledge of all aspects as wholesome or unwholesome; should not contemplate the knowledge of all as faulty or faultless; should not contemplate the knowledge of paths or knowledge of all aspects as faulty or faultless; should not contemplate the knowledge of all as afflicted or unafflicted; should not contemplate the knowledge of paths or knowledge of all aspects as afflicted or unafflicted; [should not contemplate] the knowledge of all as worldly or supramundane; should not contemplate the knowledge of paths or knowledge of all aspects as worldly or supramundane; should not contemplate the knowledge of all as impure or pure; should not contemplate the knowledge of paths or knowledge of all aspects as impure or pure; should not contemplate the knowledge of all as defiled or belonging to nirvana; should not contemplate the knowledge of paths or knowledge of all aspects as defiled or belonging to nirvana; should not contemplate the knowledge of all as within, without, or on both sides; should not contemplate the knowledge of paths or knowledge of all aspects as within, without, or on both sides; should not contemplate the knowledge of all as obtainable or unobtainable; should not contemplate the knowledge of paths or knowledge of all aspects as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate the fruit of stream-entry as permanent or impermanent; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as permanent or impermanent; should not contemplate the fruit of stream-entry as pleasurable or suffering; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as pleasurable or suffering; should not contemplate the fruit of stream-entry as self or no-self; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as self or no-self; should not contemplate the fruit of stream-entry as pure or impure; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as pure or impure; should not contemplate the fruit of stream-entry as empty or not empty; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as empty or not empty; should not contemplate the fruit of stream-entry as having signs or signless; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as having signs or signless; should not contemplate the fruit of stream-entry as having wishes or wishless; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as having wishes or wishless; should not contemplate the fruit of stream-entry as tranquil or not tranquil; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as tranquil or not tranquil; should not contemplate the fruit of stream-entry as remote or not remote; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as remote or not remote; should not contemplate the fruit of stream-entry as conditioned or unconditioned; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as conditioned or unconditioned; should not contemplate the fruit of stream-entry as defiled or undefiled; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as defiled or undefiled; should not contemplate the fruit of stream-entry as arising or ceasing; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as arising or ceasing; should not contemplate the fruit of stream-entry as wholesome or unwholesome; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as wholesome or unwholesome; should not contemplate the fruit of stream-entry as faulty or faultless; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as faulty or faultless; should not contemplate the fruit of stream-entry as afflicted or unafflicted; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as afflicted or unafflicted; should not contemplate the fruit of stream-entry as worldly or supramundane; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as worldly or supramundane; should not contemplate the fruit of stream-entry as impure or pure; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as impure or pure; should not contemplate the fruit of stream-entry as defiled or belonging to nirvana; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as defiled or belonging to nirvana; should not contemplate the fruit of stream-entry as within, without, or on both sides; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as within, without, or on both sides; should not contemplate the fruit of stream-entry as obtainable or unobtainable; should not contemplate the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should not contemplate all the practices of the Great Bodhisattva as permanent or impermanent; should not contemplate the supreme enlightenment of all Buddhas as permanent or impermanent; should not contemplate all the practices of the Great Bodhisattva as pleasurable or suffering; should not contemplate the supreme enlightenment of all Buddhas as pleasurable or suffering; should not contemplate all the practices of the Great Bodhisattva as self or no-self; should not contemplate the supreme enlightenment of all Buddhas as self or no-self; should not contemplate all the practices of the Great Bodhisattva as pure or impure; should not contemplate the supreme enlightenment of all Buddhas as pure or impure; should not contemplate all the practices of the Great Bodhisattva as empty or not empty; should not contemplate the supreme enlightenment of all Buddhas as empty or not empty; should not contemplate all the practices of the Great Bodhisattva as having signs or signless; should not contemplate the supreme enlightenment of all Buddhas as having signs or signless; should not contemplate all the practices of the Great Bodhisattva as having wishes or wishless; should not contemplate the supreme enlightenment of all Buddhas as having wishes or wishless; should not contemplate all the practices of the Great Bodhisattva as tranquil or not tranquil; should not contemplate the supreme enlightenment of all Buddhas as tranquil or not tranquil; should not contemplate all the practices of the Great Bodhisattva as remote or not remote; should not contemplate the supreme enlightenment of all Buddhas as remote or not remote; should not contemplate all the practices of the Great Bodhisattva as conditioned or unconditioned; should not contemplate the supreme enlightenment of all Buddhas as conditioned or unconditioned; should not contemplate all the practices of the Great Bodhisattva as defiled or undefiled; should not contemplate the supreme enlightenment of all Buddhas as defiled or undefiled; should not contemplate all the practices of the Great Bodhisattva as arising or ceasing; should not contemplate the supreme enlightenment of all Buddhas as arising or ceasing; should not contemplate all the practices of the Great Bodhisattva as wholesome or unwholesome; should not contemplate the supreme enlightenment of all Buddhas as wholesome or unwholesome; should not contemplate all the practices of the Great Bodhisattva as faulty or faultless; should not contemplate the supreme enlightenment of all Buddhas as faulty or faultless; should not contemplate all the practices of the Great Bodhisattva as afflicted or unafflicted; should not contemplate the supreme enlightenment of all Buddhas as afflicted or unafflicted; should not contemplate all the practices of the Great Bodhisattva as worldly or supramundane; should not contemplate the supreme enlightenment of all Buddhas as worldly or supramundane; should not contemplate all the practices of the Great Bodhisattva as impure or pure; should not contemplate the supreme enlightenment of all Buddhas as impure or pure; should not contemplate all the practices of the Great Bodhisattva as defiled or belonging to nirvana; should not contemplate the supreme enlightenment of all Buddhas as defiled or belonging to nirvana; should not contemplate all the practices of the Great Bodhisattva as within, without, or on both sides; should not contemplate the supreme enlightenment of all Buddhas as [within, without, or on both sides; should not contemplate all the practices of the Great Bodhisattva as obtainable or unobtainable; should not contemplate the supreme enlightenment of all Buddhas as obtainable or unobtainable.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they do not see “great Bodhisattva” or “Prajnaparamita” or both these designations within the conditioned realm, nor do they see them within the unconditioned realm. Why? Subhuti, because when the great Bodhisattvas practice the Prajnaparamita, with regard to all dharmas, they do not give rise to discrimination, and have no discrimination about distinctions. Subhuti, when that great Bodhisattva practices the Prajnaparamita, always abiding in the way of non-discrimination with regard to all dharmas, they are able to practice the Perfection of Generosity, and also able to practice the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita; able to abide in inner emptiness, and also able to abide in outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of the ultimate, boundless emptiness, scattered emptiness, non-transforming emptiness, emptiness of essential nature, emptiness of self-mark, emptiness of common marks, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of own-nature, and emptiness of non-nature of own-nature; able to abide in suchness, and also able to abide in the dharma realm, dharma nature, the non-deceptive nature, the unchanging nature, the nature of equality, the nature apart from birth, fixed dharma, abiding dharma, true actuality, the realm of space, and the inconceivable realm; able to cultivate the four foundations of mindfulness, and also able to cultivate the four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, and noble eightfold path; able to abide in the Noble Truth of Suffering, and to abide in the Noble Truths of Origination, Cessation, and Path; able to cultivate the four dhyanas, four immeasurables, and four formless absorptions; able to cultivate the eight liberations, eight mastery bases, nine successive absorptions, and ten totality bases; able to cultivate the liberation door of Emptiness, and to cultivate the liberation doors of Signlessness and Wishlessness; able to cultivate all dharani gateways and all samadhi gateways; able to cultivate the stages of Supreme Joy, Stainless, Luminous, Blazing, Very Hard to Conquer, Manifest, Far-Going, Immovable, Good Wisdom, and Cloud of Dharma; able to cultivate the five eyes and six supernormal powers; able to cultivate the ten powers of the Buddha, four fearlessnesses, four analytical knowledges, great [lovingkindness, compassion, sympathetic joy, equanimity, eighteen unshared dharmas of the Buddha;] and solely and diligently seeks the knowledge of all knowledge. Why? Subhuti, because when this great Bodhisattva practices the Prajnaparamita, with regard to all dharmas, they skillfully reach the true marks of all of them, knowing that within there is neither defilement nor purity.
Furthermore, Subhuti, when the great Bodhisattvas practice the Prajnaparamita, they should know as it truly is that designations are provisionally set forth, and dharmas are provisionally set forth. Subhuti, once that great Bodhisattva has known as it truly is that designations are conventional and dharmas are conventional, they are not attached to form, feeling, perception, formations, or consciousness; not attached to the eye base, ear, nose, tongue, body, or mind bases; not attached to the form base, sound, smell, taste, touch, or dharma bases; not attached to the eye element, ear, nose, tongue, body, or mind elements; not attached to the form element, sound, smell, taste, touch, or dharma elements; not attached to the eye-consciousness element, ear, nose, tongue, body, or mind-consciousness elements; not attached to eye contact, ear, nose, tongue, body, or mind contact; not attached to the pleasant feelings, painful feelings, or neither-painful-nor-pleasant feelings arising conditioned by eye contact; nor to the pleasant feelings, painful feelings, or neither-painful-nor-pleasant feelings arising conditioned by ear, nose, tongue, body, or mind contact; not attached to the earth element, water, fire, wind, space, or consciousness elements; not attached to dharmas arising from causal conditions, immediate conditions, object conditions, dominant conditions, or other conditions; not attached to ignorance, 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; not attached to the conditioned realm or unconditioned realm; not attached to the defiled realm or undefiled realm; not attached to the Perfections of Generosity, Pure Precepts, Patience, Diligence, Meditation, Prajnaparamita, Skillful Means, Wondrous Aspiration, Power, and Knowledge; not attached to inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of the ultimate, boundless emptiness, scattered emptiness, non-transforming emptiness, emptiness of essential nature, emptiness of self-mark, emptiness of common marks, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of own-nature, or emptiness of non-nature of own-nature; not attached to suchness, the dharma realm, dharma nature, the non-deceptive nature, the unchanging nature, the nature of equality, the nature apart from birth, fixed dharma, abiding dharma, true actuality, the realm of space, or the inconceivable realm; not attached to the four foundations of mindfulness, four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, or noble eightfold path; [not attached to the Noble Truths of Suffering, Origination, Cessation, and Path;] not attached to the four dhyanas, four immeasurables, or four formless absorptions; not attached to the eight liberations, eight mastery bases, nine successive absorptions, or ten totality bases; not attached to the liberation door of Emptiness, liberation door of Signlessness, or Wishlessness; not attached to all dharani gateways or samadhi gateways; not attached to the stages of Supreme Joy, Stainless, Luminous, Blazing, Very Hard to Conquer, Manifest, Far-Going, Immovable, Good Wisdom, or Cloud of Dharma; not attached to the five eyes or six supernormal powers; not attached to the ten powers of the Buddha, four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha; not attached to the great lovingkindness, great compassion, great sympathetic joy, or great equanimity; not attached to the thirty-two marks of a great being or eighty secondary marks; not attached to non-forgetfulness or the always-equanimous nature; not attached to the knowledge of all, knowledge of paths, or knowledge of all aspects; not attached to the fruit of stream-entry, or the fruits of once-returning, non-returning, arhatship, or pratyekabuddhahood; not attached to all the practices of the Great Bodhisattva; not attached to the supreme enlightenment of all Buddhas; not attached to self, sentient being, life force, born being, nurtured being, creator, the “I,” mind-born body, youth, doer, one who causes others to do, initiator, one who causes others to initiate, recipient, one who causes others to receive, knower, or seer; not attached to ordinary persons; not attached to noble beings, Bodhisattvas, Tathagatas, designations, marks, the act of purifying Buddha-lands, bringing full accomplishment to sentient beings, or skillful means. Why? Because all dharmas are without existence, and therefore attachment to a subject of attachment, attachment to an object of attachment, attachment to a place, and attachment to a time are all unobtainable.
Thus, Subhuti, the great Bodhisattvas practicing the Prajnaparamita — because they are not attached to all dharmas — are able to increase and grow the Perfections of Generosity, Pure Precepts, Patience, Diligence, Meditation, Prajnaparamita, Skillful Means, Wondrous Aspiration, Power, and Knowledge; are also able to abide in inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of the ultimate, boundless emptiness, scattered emptiness, non-transforming emptiness, emptiness of essential nature, emptiness of self-mark, emptiness of common marks, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of own-nature, and emptiness of non-nature of own-nature; are also able to abide in suchness, the dharma realm, the natures of all dharmas, the non-deceptive nature, the unchanging nature, the nature of equality, the nature apart from birth, fixed dharma, abiding dharma, true actuality, the realm of space, and the inconceivable realm; are also able to increase and grow the four foundations of mindfulness, four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, and noble eightfold path; are also able to abide in the Noble Truths of Suffering, Origination, Cessation, and Path; are also able to increase and grow the four dhyanas, four immeasurables, four formless absorptions, eight liberations, eight mastery bases, nine successive absorptions, ten totality bases, liberation doors of Emptiness, Signlessness, and Wishlessness; are also able to enter the Bodhisattva’s nirvana, departing from samsara; are also able to abide at the Bodhisattva’s stage of non-retrogression; are also able to fulfill all dharani gateways and all samadhi gateways; are also able to fulfill the stages of Supreme Joy, Stainless, Luminous, Blazing, Very Hard to Conquer, Manifest, Far-Going, Immovable, Good Wisdom, and Cloud of Dharma; are also able to fulfill the five eyes and six supernormal powers; are also able to fulfill the ten powers of the Buddha, four fearlessnesses, four analytical knowledges, and eighteen unshared dharmas of the Buddha; are also able to fulfill the great lovingkindness, great compassion, great sympathetic joy, and great equanimity; are also able to fulfill the thirty-two marks of a great being and eighty secondary marks; are also able to fulfill non-forgetfulness and the always-equanimous nature; are also able to fulfill the knowledge of all, knowledge of paths, and knowledge of all aspects; also attain the supreme supernormal powers of the Bodhisattva; when those supernormal powers are complete, they go from this Buddha-land to that Buddha-land, in order to bring full accomplishment to all kinds of sentient beings, in order to purify their own Buddha-land, and in order to see the Tathagatas, Worthy Ones, and Perfectly Enlightened Ones; upon seeing them, they reverently make offerings, show respect, and offer praise, causing all roots of virtue to grow; when roots of virtue have grown, according to what they wish to hear, all the correct dharma of all the Buddhas is heard and received; once heard and received, they resolutely cultivate practice until sitting upon the wondrous Bodhi throne, attaining supreme enlightenment, and never forgetting it. With regard to all dharani gateways, [they attain complete mastery…]
Furthermore, Subhuti, as for what is called “great Bodhisattva,” what do you think? Is form itself the great Bodhisattva?
World-Honored One, no!
Is feeling, perception, formations, or consciousness itself the great Bodhisattva?
World-Honored One, no!
Is what is other than form the great Bodhisattva?
World-Honored One, no!
Is what is other than feeling, perception, formations, or consciousness the great Bodhisattva?
World-Honored One, no!
Is the great Bodhisattva within form?
World-Honored One, no!
Is the great Bodhisattva within feeling, perception, formations, or consciousness?
World-Honored One, no!
Is form within the great Bodhisattva?
World-Honored One, no!
Is feeling, perception, formations, or consciousness within the great Bodhisattva?
World-Honored One, no!
Apart from form, is there a great Bodhisattva?
World-Honored One, no!
Apart from feeling, perception, formations, or consciousness, is there a great Bodhisattva?
World-Honored One, no!
Furthermore, Subhuti, as for what is called “great Bodhisattva,” what do you think? Is the eye base itself the great Bodhisattva?
World-Honored One, no!
Is the ear, nose, tongue, body, or mind base itself the great Bodhisattva?
World-Honored One, no!
Is what is other than the eye base the great Bodhisattva?
World-Honored One, no!
Is what is other than the ear, nose, tongue, body, or mind base the great Bodhisattva?
World-Honored One, no!
Is the great Bodhisattva within the eye base?
World-Honored One, no!
Is the great Bodhisattva within the ear, nose, tongue, body, or mind base?
World-Honored One, no!
Is the eye base within the great Bodhisattva?
World-Honored One, no!
Is the ear, nose, tongue, body, or mind base within the great Bodhisattva?
World-Honored One, no!
Apart from the eye base, is there a great Bodhisattva?
World-Honored One, no!
Apart from the ear, nose, tongue, body, or mind base, is there a great Bodhisattva?
World-Honored One, no!
Furthermore, Subhuti, as for what is called “great Bodhisattva,” what do you think? Is the form base itself the great Bodhisattva?
World-Honored One, no!
Is the sound, smell, taste, touch, or dharma base itself the great Bodhisattva?
World-Honored One, no!
Is what is other than the form base the great Bodhisattva?
World-Honored One, no!
Is what is other than the sound, smell, taste, touch, or dharma base the great Bodhisattva?
World-Honored One, no!
Is the great Bodhisattva within the form base?
World-Honored One, no!
Is the great Bodhisattva within the sound, smell, taste, touch, or dharma base?
World-Honored One, no!
Is the form base within the great Bodhisattva?
World-Honored One, no!
Is the sound, smell, taste, touch, or dharma base within the great Bodhisattva?
World-Honored One, no!
Apart from the form base, is there a great Bodhisattva?
World-Honored One, no!
Apart from the sound, smell, taste, touch, or dharma base, is there a great Bodhisattva?
World-Honored One, no!
Furthermore, Subhuti, as for what is called “great Bodhisattva,” what do you think? Is the eye element itself the great Bodhisattva?
World-Honored One, no!
Is the ear, nose, tongue, body, or mind element itself the great Bodhisattva?
World-Honored One, no!
Is what is other than the eye element the great Bodhisattva?
World-Honored One, no!
Is what is other than the ear, nose, tongue, body, or mind element the great Bodhisattva?
World-Honored One, no!
Is the great Bodhisattva within the eye element?
World-Honored One, no!
Is the great Bodhisattva within the ear, nose, tongue, body, or mind element?
World-Honored One, no!
Is the eye element within the great Bodhisattva?
World-Honored One, no!
Is the ear, nose, tongue, body, or mind element within the great Bodhisattva?
World-Honored One, no!
Apart from the eye element, is there a great Bodhisattva?
World-Honored One, no!
Apart from the ear, nose, tongue, body, or mind element, is there a great Bodhisattva?
World-Honored One, no!
Furthermore, Subhuti, as for what is called “great Bodhisattva,” what do you think? Is the form element itself the great Bodhisattva?
World-Honored One, no!
Is the sound, smell, taste, touch, or dharma element itself the great Bodhisattva?
World-Honored One, no!
Is what is other than the form element the great Bodhisattva?
World-Honored One, no!
Is what is other than the sound, smell, taste, touch, or dharma element the great Bodhisattva?
World-Honored One, no!
Is the great Bodhisattva within the form element?
World-Honored One, no!
Is the great Bodhisattva within the sound, smell, taste, touch, or dharma element?
World-Honored One, no!
Is the form element within the great Bodhisattva?
World-Honored One, no!
Is the sound, smell, taste, touch, or dharma element within the great Bodhisattva?
World-Honored One, no!
Apart from the form element, is there a great Bodhisattva?
World-Honored One, no!
Apart from the sound, smell, taste, touch, or dharma element, is there a great Bodhisattva?
World-Honored One, no!
Furthermore, Subhuti, as for what is called “great Bodhisattva,” what do you think? Is the eye-consciousness element itself the great Bodhisattva?
World-Honored One, no!
Is the ear, nose, tongue, body, or mind-consciousness element itself the great Bodhisattva?
World-Honored One, no!
Is what is other than the eye-consciousness element the great Bodhisattva?
World-Honored One, no!
Is what is other than the ear, nose, tongue, body, or mind-consciousness element the great Bodhisattva?
World-Honored One, no!
Is the great Bodhisattva within the eye-consciousness element?
World-Honored One, no!
Is the great Bodhisattva within the ear, nose, tongue, body, or mind-consciousness element?
World-Honored One, no!
Is the eye-consciousness element within the great Bodhisattva?
World-Honored One, no!
Is the ear, nose, tongue, body, or mind-consciousness element within the great Bodhisattva?
World-Honored One, no!
Apart from the eye-consciousness element, is there a great Bodhisattva?
World-Honored One, no!
Apart from the ear, nose, tongue, body, or mind-consciousness element, is there a great Bodhisattva?
World-Honored One, no!
Furthermore, Subhuti, as for what is called “great Bodhisattva,” what do you think? Is eye contact itself the great Bodhisattva?
World-Honored One, no!
Is ear, nose, tongue, body, or mind contact itself the great Bodhisattva?
World-Honored One, no!
Is what is other than eye contact the great Bodhisattva?
World-Honored One, no!
Is what is other than ear, nose, tongue, body, or mind contact the great Bodhisattva?
World-Honored One, no!
Is the great Bodhisattva within eye contact?
World-Honored One, no!
Is the great Bodhisattva within ear, nose, tongue, body, or mind contact?
World-Honored One, no!
Is eye contact within the great Bodhisattva?
World-Honored One, no!
Is ear, nose, tongue, body, or mind contact within the great Bodhisattva?
World-Honored One, no!
Apart from eye contact, is there a great Bodhisattva?
World-Honored One, no!
Apart from ear, nose, tongue, body, or mind contact, is there a great Bodhisattva?
World-Honored One, no!
Furthermore, Subhuti, as for what is called “great Bodhisattva,” what do you think? Are the feelings arising conditioned by eye contact themselves the great Bodhisattva?
World-Honored One, no!
Are the feelings arising conditioned by ear, nose, tongue, body, or mind contact themselves the great Bodhisattva?
World-Honored One, no!
Is what is other than the feelings arising conditioned by eye contact the great Bodhisattva?
World-Honored One, no!
Is what is other than the feelings arising conditioned by ear, nose, tongue, body, or mind contact the great Bodhisattva?
World-Honored One, no!
Is the great Bodhisattva within the feelings arising conditioned by eye contact?
World-Honored One, no!
Is the great Bodhisattva within the feelings arising conditioned by ear, nose, tongue, body, or mind contact?
World-Honored One, no!
Are the feelings arising conditioned by eye contact within the great Bodhisattva?
World-Honored One, no!
Are the feelings arising conditioned by ear, nose, tongue, body, or mind contact within the great Bodhisattva?
World-Honored One, no!
Apart from the feelings arising conditioned by eye contact, is there a great Bodhisattva?
World-Honored One, no!
Apart from the feelings arising conditioned by ear, nose, tongue, body, or mind contact, is there a great Bodhisattva?
World-Honored One, no!
Furthermore, Subhuti, as for what is called “great Bodhisattva,” what do you think? Is the earth element itself the great Bodhisattva?
World-Honored One, no!
Is the water, fire, wind, space, or consciousness element itself the great Bodhisattva?
World-Honored One, no!
Is what is other than the earth element the great Bodhisattva?
World-Honored One, no!
Is what is other than the water, fire, wind, space, or consciousness element the great Bodhisattva?
World-Honored One, no!
Is the great Bodhisattva within the earth element?
World-Honored One, no!
Is the great Bodhisattva within the water, fire, wind, space, or consciousness element?
World-Honored One, no!
Is the earth element within the great Bodhisattva?
World-Honored One, no!
Is the water, fire, wind, space, or consciousness element within the great Bodhisattva?
World-Honored One, no!
Apart from the earth element, is there a great Bodhisattva?
World-Honored One, no!
Apart from the water, fire, wind, space, or consciousness element, is there a great Bodhisattva?
World-Honored One, no!
Furthermore, Subhuti, as for what is called “great Bodhisattva,” what do you think? Is the causal condition itself the great Bodhisattva?
World-Honored One, no!
Is the immediate condition, object condition, or dominant condition itself the great Bodhisattva?
World-Honored One, no!
Is what is other than the causal condition the great Bodhisattva?
World-Honored One, no!
Is what is other than the immediate condition, object condition, or dominant condition the great Bodhisattva?
World-Honored One, no!
Is the great Bodhisattva within the causal condition?
World-Honored One, no!
Is the great Bodhisattva within the immediate condition, object condition, or dominant condition?
World-Honored One, no!
Is the causal condition within the great Bodhisattva?
World-Honored One, no!
Is the immediate condition, object condition, or dominant condition within the great Bodhisattva?
World-Honored One, no!
Apart from the causal condition, is there a great Bodhisattva?
World-Honored One, no!
Apart from the immediate condition, object condition, or dominant condition, is there a great Bodhisattva?
World-Honored One, no!
Furthermore, Subhuti, as for what is called “great Bodhisattva,” what do you think? Are dharmas arising from conditions themselves the great Bodhisattva?
World-Honored One, no!
Is what is other than dharmas arising from conditions the great Bodhisattva?
World-Honored One, no!
Is the great Bodhisattva within dharmas arising from conditions?
World-Honored One, no!
Are dharmas arising from conditions within the great Bodhisattva?
World-Honored One, no!
Apart from dharmas arising from conditions, is there a great Bodhisattva?
World-Honored One, no!
– o0o –
End Of Volume 13