THE GREAT PRAJNAPARAMITA SUTRA
VOLUME 288
Chapter 36: ATTACHED AND UNATTACHED TO CHARACTERISTICS (2).
Good Manifestation Devas replied: Moreover Śāriputra, the good men and women abide in Bodhisattva vehicle if using oriented toward attainment as a means, from the moment newly raised the aspiration with regard to Perfection of Generosity, with regard to Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom; or with regard to internal emptiness, thought accepted previously in action, with regard to external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, limitless emptiness, emptiness of dispersion, unchanging emptiness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature, initial thought accepted previously in action; or with regard to true suchness, with regard to dharma-realm, dharma-nature, nature of non-falsity, nature of non-alteration, nature of equality, nature dissociated from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm, with regard to true suchness; or with regard to Noble Truths of Suffering, with regard to Noble Truths of Arising, Cessation, and the Path, previously in action; or with regard to four Meditative Concentrations, with regard to four Immeasurables, four Formless Concentrations, previously in practice; or with regard to eight Liberations, ten Totalities, previously published, with regard to eight Bases of Mastery, nine Sequential Concentrations, ten Totalities, previously published; or with regard to four Right Efforts, four Bases of Supernatural Power, five Spiritual Faculties, five Powers, seven Factors of Enlightenment, eight-fold Noble Path, previously in action; or with regard to Liberation Gateway of Emptiness, thought of acceptance previously in action, with regard to Liberation Gateway of Signlessness, Wishlessness, thought of acceptance previously in action; or with regard to the ten levels of Bodhisattva, the arising of thought and attachment previously in action; or with regard to five Eyes, initial thought accepted previously in action, with regard to six Supernormal Powers, initial thought accepted previously in action; or with regard to ten Powers of the Buddha, with regard to four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities, thoughts previously in action; or with regard to the dharma of non-forgetfulness, with regard to nature of ever-present equanimity, the thought of accepting previously in action; or with regard to Knowledge of All, initial thought previously in action, with regard to Knowledge of Path-Aspects, Knowledge of All-Aspects, initial thought previously in action; or with regard to all Dharani gateways, with regard to all Samadhi gateways, previously in action; or with regard to attainment Stream-enterer, with regard to attainment Once-returner, Non-returner, Arahant, arising perception previously in action; or with regard to Pratyekabuddha attainment, starting with the thought of accepting previously in action; or with regard to all Great Bodhisattva practice, starting with thoughts previously printed in practice; or with regard to supreme fruit of Enlightenment of all Buddhas, starting with previously accepted thoughts in action. Hey Śāriputra, when Great Bodhisattva practice Perfection of Wisdom, if there is no skillful means, using oriented toward attainment as a means, the thought of grasping previously in the dharma as such then is called obstruction regarding appearance.
Moreover Śāriputra, as before you have already asked, so who is Great Bodhisattva when performing Perfection of Wisdom, not obstruction regarding appearance, then this Śāriputra, Great Bodhisattva when performing Perfection of Wisdom has skillful means, or with regard to form not arising thoughts not or irregular khyou, with regard to feeling, perception, formations, consciousness also not arising thoughts not or irregular khyou; or with regard to eye-bases also not the thought of not or unusual khyou; with regard to ear, nose, tongue, body, and mind-bases also not the thought of not or unusual khyou; or with regard to form-base, with regard to sound, scent, taste, tangible, and dharma-bases also not uncommon; or with regard to eye-element not arising from eye-contact as conditions also not arising from eye-contact as conditions also not arising from not or unusual khyou; or with regard to ear-element not arising from ear-contact as conditions also not arising from ear-contact as conditions also not arising not or unusual khyou; or with regard to nose-element not arising from nose-contact as conditions also not arising from nose-contact as conditions also not arising from not or unusual khyou; or with regard to tongue-element not arising from tongue-contact as conditions also not arising from tongue-contact as conditions also not arising not or unusual khyou; or with regard to body-element not arising from body-contact as conditions nor with regard to tangible-element, body-consciousness-element and body-contact together with the feelings arising from body-contact as conditions also not arising; or with regard to mind-element not arising from mind-contact as conditions nor with regard to dharma-element, mind-consciousness-element and mind-contact together with the feelings arising from mind-contact as conditions also not arising from mind-contact as conditions also not arising from mind-contact as conditions; or with regard to earth-element not arising not or irregular khyou, with regard to water, fire, wind, space, and consciousness-elements also not arising not or irregular khyou; or with regard to ignorance not arising, with regard to formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress also not arising not or suddenly; or with regard to Perfection of Generosity not unusual, with regard to Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom also not unusual; or with regard to internal emptiness not unusual thoughts, with regard to external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, limitless emptiness, emptiness of dispersion, unchanging emptiness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature also does not arise or not arise; or with regard to true suchness not arising from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm also not arising from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm also not arising from non-falsity; or with regard to Noble Truths of Suffering not thought not or unusual khyou, with regard to Noble Truths of Arising, Cessation, and the Path also not thought not or unusual khyou; or with regard to four Meditative Concentrations also not thought not or unusual khyou, with regard to four Immeasurables, four Formless Concentrations also not thought not or unusual khyou; or with regard to eight Liberations not arising not or unusually, with regard to eight Bases of Mastery, nine Sequential Concentrations, ten Totalities also not thinking not or unusually; or with regard to four Niems residing in not thinking not or unusual khyou, with regard to four Right Efforts, four Bases of Supernatural Power, five Spiritual Faculties, five Powers, seven Factors of Enlightenment, eight-fold Noble Path also not thinking not or not khyou; or with regard to Liberation Gateway of Signlessness, Wishlessness also does not arise; or with regard to the ten levels of Bodhisattva not arising from the thought of not or anything; or with regard to five Eyes not starting to think not or unusual khyou, with regard to six Supernormal Powers also not starting thinking not or unusual khyou; or with regard to ten Powers of the Buddha not thought not or unusual khyou, with regard to four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities also not thought not good khyou; or with regard to the dharma of non-forgetfulness not the thought of not or unusual khyou, with regard to nature of ever-present equanimity also not the thought of not or unusual khyou; or with regard to Knowledge of All not thinking not or unusually, with regard to Knowledge of Path-Aspects, Knowledge of All-Aspects also not thinking not or unusually; or with regard to all Dharani gateways also not thought not or unusual khyou, with regard to all Samadhi gateways also not thought not or unusual khyou; or with regard to attainment Stream-enterer not arising thought not or suddenly khyou, with regard to attainment Once-returner, Non-returner, Arahant also not arising thought not or unexpectedly khyou; or with regard to Pratyekabuddha attainment not the thought of not or unusual khyou; or with regard to all Great Bodhisattva practice not starting to think not or unusual khyou; or with regard to supreme fruit of Enlightenment of all Buddhas do not start thinking not or unusually; with regard to dharma past not the thought of not or any time, with regard to dharma future, present not the thought of not or any time.
Moreover Śāriputra, Great Bodhisattva when practicing Perfection of Wisdom, using non-attainment as a means, not think thus: Ta generosity, person that receives, this is the thing generosity and meaning of generosity; don’t think: I keep the precepts, this is precepts obtainable to keep; don’t think: I practice patience, this is dharma practice patience; don’t think: I am diligent, this is the dharma of diligence; don’t think: I enter concentration, this is dharma-fixity; don’t think: I practice wisdom, this is dharma wisdom; don’t think: I sow blessings, this is blessings obtain sowing and attainment attain; don’t think: I enter the True nature dissociated from birth of Bodhisattva; don’t think: I give also full accomplishment for sentient beings; don’t think: I cause purify Buddha-realm; not think: I attain the wisdom of Omniscient Knowledge; don’t think: I abide in khyou, proving the nature of the dharma; don’t think: I attain fully the merit and virtue of all Buddhas.
Hey Śāriputra, if the Great Bodhisattva when performing Perfection of Wisdom has skillful means, using non-attainment as a means then does not have all delusions and discriminations previously such; due to cleverness you achieve internal emptiness, external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, limitless emptiness, emptiness of dispersion, unchanging emptiness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature, therefore this Śāriputra, called there is Great Bodhisattva when performing Perfection of Wisdom with skillful means, using non-attainment as a means, not having previously accepted.
At that time, Indra asked the Good Manifestation Devas: Venerable Venerable, the good men and women abide in the Bodhisattva vehicle, when practicing Perfection of Wisdom, without skillful means, using oriented toward attainment as a means, the mind arises the thought of previous attachment, the thought of previous attachment Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom; previously internal emptiness, previously external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, limitless emptiness, emptiness of dispersion, unchanging emptiness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature; dharma-realm, dharma-nature, nature of non-falsity, nature of non-alteration, nature of equality, nature dissociated from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm; thoughts accept previously Noble Truth of Suffering, thoughts accept previously Noble Truths of Arising, Cessation, and the Path; thoughts accept previously four Meditative Concentrations, thoughts accept previously four Immeasurables, four Formless Concentrations; initial perception previously eight Liberations, initial perception previously eight Bases of Mastery, nine Sequential Concentrations, ten Totalities; initial thoughts accept previously four Mindfulness abides in, initial thoughts accept previously four Right Efforts, four Bases of Supernatural Power, five Spiritual Faculties, five Powers, seven Factors of Enlightenment, eight-fold Noble Path; Start thinking about previously accepting Liberation Gateway of Emptiness, starting thinking about previously accepting Liberation Gateway of Signlessness, Wishlessness; The thought of previously grasping the ten Bodhisattva grounds; thought of previously grasping five Eyes, thought of grasping previously six Supernormal Powers; Initial perception previously ten Powers of the Buddha, initial perception previously four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities; the perception of previously grasping the dharma of non-forgetfulness, the perception of previously grasping the nature of ever-present equanimity; thoughts grasp previously Knowledge of All, thoughts grasp previously Knowledge of Path-Aspects, Knowledge of All-Aspects; thoughts accept previously all Dharani gateways, thoughts accept previously all Samadhi gateways; the perception of previously attainment Stream-enterer, the perception of previously attainment Once-returner, Non-returner, Arahant; previously grasping Pratyekabuddha attainment; starting to accept previously all Great Bodhisattva practice; starting to accept previously supreme fruit of Enlightenment of all Buddhas; the thought of grasping previously all the Great Bodhisattva; previously accepted thoughts Tathagata, Worthy One, Perfectly Enlightened One; initial attachment previously regarding the wholesome roots Buddha has already planted; previously accepted thought regarding giving the wholesome roots have already planted as such harmony, turns toward supreme fruit of Enlightenment, then this Kauśika, there is called the good men and women residing in excess Bodhisattva, without skillful means, using oriented toward attainment as a means, when practice Perfection of Wisdom obstruction regarding general possession.
Hey Kauśika, the good men and women abide in the Bodhisattva vehicle, due to previous attachment should not be able to practice Perfection of Wisdom cease previous attachment and dedicate towards the supreme fruit of Enlightenment. Because why? Kauśika, because is not the nature of form has be able to dedicate towards, is not the nature of feeling, perception, formations, consciousness has be able to dedicate towards; is not the nature of eye-base has be able to dedicate toward, is not the nature of ear, nose, tongue, body, and mind-bases has be able to dedicate toward; is not the nature of form-base has be able to dedicate toward, is not the nature of sound, scent, taste, tangible, and dharma-bases has be able to dedicate toward; is not the nature of eye-element has be able to dedicate towards, is not the nature of form-element, eye-consciousness-element and eye-contact together with the feelings arising from eye-contact as conditions has be able to dedicate towards; is not the nature of ear-element has be able to dedicate towards, is not the nature of sound-element, ear-consciousness-element and ear-contact together with the feelings arising from ear-contact as conditions has be able to dedicate towards; is not the nature of nose-element has be able to dedicate towards, is not the nature of scent-element, nose-consciousness-element and nose-contact together with the feelings arising from nose-contact as conditions has be able to dedicate towards; is not the nature of tongue-element has be able to dedicate towards, is not the nature of taste-element, tongue-consciousness-element and tongue-contact together with the feelings arising from tongue-contact as conditions has be able to dedicate towards; is not the nature of body-element has be able to dedicate towards, is not the nature of tangible-element, body-consciousness-element and body-contact together with the feelings arising from body-contact as conditions has be able to dedicate towards; is not the nature of mind-element has be able to dedicate towards, is not the nature of dharma-element, mind-consciousness-element and mind-contact together with the feelings arising from mind-contact as conditions has be able to dedicate towards; is not the nature of earth-element has be able to dedicate toward, is not the nature of water, fire, wind, space, and consciousness-elements has be able to dedicate toward; is not the nature of ignorance has be able to dedicate toward, is not the nature of formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress has be able to dedicate toward.
Kauśika, is not the nature of Perfection of Generosity has be able to dedicate towards, is not the nature of Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom has be able to dedicate towards; is not nature of internal emptiness has be able to dedicate towards, is not nature of external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, limitless emptiness, emptiness of dispersion, unchanging emptiness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature has be able to dedicate towards; is not nature of true suchness has be able to dedicate toward, is not nature of dharma-realm, dharma-nature, nature of non-falsity, nature of non-alteration, nature of equality, nature dissociated from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm has be able to dedicate toward; is not the nature of Noble Truths of Suffering has be able to dedicate toward, is not the nature of Noble Truths of Arising, Cessation, and the Path has be able to dedicate toward; is not the nature of four Meditative Concentrations has be able to dedicate toward, is not the nature of four Immeasurables, four Formless Concentrations has be able to dedicate toward; is not the nature of eight Liberations has be able to dedicate toward, is not the nature of eight Bases of Mastery, nine Sequential Concentrations, ten Totalities has be able to dedicate toward; is not the nature of the four Mindfulness abides in has be able to dedicate toward, is not the nature of four Right Efforts, four Bases of Supernatural Power, five Spiritual Faculties, five Powers, seven Factors of Enlightenment, eight-fold Noble Path has be able to dedicate toward; is not the nature of Liberation Gateway of Emptiness has be able to dedicate toward, is not the nature of Liberation Gateway of Signlessness, Wishlessness has be able to dedicate toward; is not the nature of the ten Bodhisattva grounds has be able to dedicate towards; is not the nature of five Eyes has be able to dedicate towards, is not the nature of six Supernormal Powers has be able to dedicate towards; is not the nature of ten Powers of the Buddha has be able to dedicate toward, is not the nature of four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities has be able to dedicate toward; is not the nature of dharma of non-forgetfulness has be able to dedicate towards, is not the nature of nature of ever-present equanimity has be able to dedicate towards; is not the nature of Knowledge of All has be able to dedicate toward, is not the nature of Knowledge of Path-Aspects, Knowledge of All-Aspects has be able to dedicate toward; is not the nature of all Dharani gateways has be able to dedicate toward, is not the nature of all Samadhi gateways has be able to dedicate toward; is not the nature of attainment Stream-enterer has be able to dedicate toward, is not the nature of attainment Once-returner, Non-returner, Arahant has be able to dedicate toward; is not the nature of Pratyekabuddha attainment has be able to dedicate towards; is not the nature of all Great Bodhisattva practice has be able to dedicate towards; is not the nature of supreme fruit of Enlightenment of all Buddhas has be able to dedicate towards.
Furthermore Kauśika, if Great Bodhisattva, with regard to supreme fruit of Enlightenment, wants to show, instruct, encourage, praise for the other sentient beings, then should earnestly intend as it truly is and show, instruct, encourage, praise. Moreover, should show, instruct, encourage, praise as such: When practicing Perfection of Generosity one should not distinguish oneself as being generous; or when performing Perfection of Pure Precepts one should not distinguish that one is protecting the precepts; or when practicing Perfection of Patient Endurance one should not distinguish that one is cultivating patience; or when performing Perfection of Diligent Effort one should not distinguish whether one is diligent; or when performing Perfection of Meditative Concentration should not distinguish what one is judging; or when practicing Perfection of Wisdom one should not distinguish that one is practicing wisdom; or when acting on internal emptiness one should not distinguish that one is residing in internal emptiness; or when acting external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, limitless emptiness, emptiness of dispersion, unchanging emptiness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature should not differentiate we are residing in external emptiness through to emptiness of non-nature-self-nature; or when acting in true suchness should not distinguish that we are standing in true suchness; or when acting dharma-realm, dharma-nature, nature of non-falsity, nature of non-alteration, nature of equality, nature dissociated from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm should not differentiate that we are residing in dharma-realm through to the inconceivable realm; or when practicing the Noble Truth of Suffering one should not distinguish that one is residing in the Noble Truth of Suffering; or when practicing Noble Truths of Arising, Cessation, and the Path should not distinguish that we are residing in Noble Truths of Arising, Cessation, and the Path; or when practicing the four Meditative Concentrations we should not distinguish that we are practicing the four Meditative Concentrations; or when practicing four Immeasurables, four Formless Concentrations we should not distinguish that we are practicing four Immeasurables, four Formless Concentrations; or when practicing eight Liberations one should not distinguish that one is practicing eight Liberations; or when practicing eight Bases of Mastery, nine Sequential Concentrations, ten Totalities one should not distinguish that we are practicing eight Bases of Mastery, nine Sequential Concentrations, ten Totalities; or when practicing the four Remembrances that abide in should not distinguish that we are practicing the four Recitations that abide in; or when practicing four Right Efforts, four Bases of Supernatural Power, five Spiritual Faculties, five Powers, seven Factors of Enlightenment, eight-fold Noble Path should not differentiate that we are cultivating four Right Efforts through to eight-fold Noble Path; or when practicing Liberation Gateway of Emptiness, we should not distinguish that we are practicing Liberation Gateway of Emptiness; or when practicing Liberation Gateway of Signlessness, Wishlessness should not distinguish that we are practicing Liberation Gateway of Signlessness, Wishlessness; or when practicing the ten Bodhisattva levels we should not distinguish that we are practicing the ten Bodhisattva levels; or when practicing the Five Eyes we should not distinguish that we are cultivating the Five Eyes; or when practicing six Supernormal Powers one should not distinguish that one is cultivating six Supernormal Powers; or when practicing the Powers of the Buddha we should not distinguish that we are practicing the Powers of the Buddha; or when practicing four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities should not distinguish whether we are practicing four Fearlessnesses through to eighteen unique Buddha qualities; or when practicing the dharma of non-forgetfulness we should not distinguish that we are practicing the dharma of non-forgetfulness; or when practicing the nature of ever-present equanimity should not distinguish we are practicing the nature of ever-present equanimity; or when practicing Knowledge of All we should not distinguish that we are practicing Knowledge of All; or when practicing Knowledge of Path-Aspects, Knowledge of All-Aspects, we should not distinguish whether we are practicing Knowledge of Path-Aspects, Knowledge of All-Aspects; or when practicing all Dharani gateways we should not distinguish that we are practicing all Dharani gateways; or when practicing all Samadhi gateways we should not distinguish that we are practicing all Samadhi gateways; or when practicing attainment Stream-enterer one should not distinguish that one is practicing the dharma approximatement Stream-enterer; or when practicing attainment Once-returner, Non-returner, Arahant should not distinguish that we are practicing the dharma approximate attainment Once-returner, Non-returner, Arahant; or when practicing dharma approximate Pratyekabuddha attainment should not differentiate that we are practicing dharma approximate Pratyekabuddha attainment; or when practicing all Great Bodhisattva practice one should not distinguish that we are practicing all Great Bodhisattva practice; or when practicing the supreme fruit of Enlightenment of all Buddhas we should not distinguish that we are cultivating the supreme fruit of Enlightenment of all Buddhas.
Hey Kauśika, the Great Bodhisattva with regard to supreme fruit of Enlightenment, therefore shows, guides, encourages, praises as such to the sentient beings other, Great Bodhisattva with regard to supreme fruit of Enlightenment always shows, guides, encourages, praises to the types of sentient beings other as such then never causes harm to oneself, nor causes harm to people, as all the Tathagata already have approved, shown, instructed, encouraged encourage, praise the types of sentient beings.
Hey Kauśika, the good men and women abide in Bodhisattva vehicle if always present, instruct, encourage, praise as such then the types of sentient beings turns towards the Bodhisattva vehicle, immediately have be able to separate from all previously accepted thoughts.
At that time, the World-Honored One praised him for Good Manifestation Devas: “Excellent, excellent! As you said then now you have been able to skillfully because the Bodhisattva said about attachments previously.
This Good Manifestation Devas, still has this subtle previous acceptance, I will because of you and say, you should listen and think thoughtfully.
Good Manifestation Devas said: Yes! Please World-Honored One only teach! We want to hear! The Buddha said:
Hey Good Manifestation Devas, the good men and women residing in Bodhisattva vehicle want to attain to supreme fruit of Enlightenment with regard to Tathagata, Worthy One, Perfectly Enlightened One within past, future, present and the wholesome roots have obtained from when newly raised the aspiration through to when dharma-abiding, all remember and think of acceptance of appearance and have already remembered and think of then also dedicated towards supreme fruit of Enlightenment then all remember and think of acceptance of appearance as such all is called attachment; or with regard to dharma goodness have already practiced of all Tathagata disciples and other sentient beings all remember and think of accepting the form, also dedicated towards the supreme fruit of Enlightenment, then all such also all is called accepting previously. Because why? Because with regard to merit and virtue cease previous attachments, how wholesome roots have obtained of all Tathagata, Worthy One, Perfectly Enlightened One, not should remember and think of and accept appearances; with regard to good dharma has obtain of disciples Buddha and other sentient beings, also should not remember and think of and accept appearance, because the attachment to appearance all is non-falsity.
At that time, he received Good Manifestation Devas and said to Buddha:
Venerable World-Honored One, Perfection of Wisdom is very profound. The Buddha said: ceremony.
In the same way it is due to the nature of all dharmas to always be separate. He received Good Manifestation Devas also told the Buddha:
Venerable World-Honored One, Perfection of Wisdom thus all should respect The Buddha said: In the same way is obtain many merits and virtues, but Perfection of Wisdom this is dharma not creating, not working, not be able to comprehend obtained.
He received Good Manifestation Devas also told the Buddha:
Venerable World-Honored One, the nature of all dharma all is difficult to be able to comprehend. The Buddha said: In the same way is because all the dharma is one nature, not two. Hey Good Manifestation Devas, one should know, the dharma is one nature i.e. no nature; the dharma no nature i.e. one nature. In the same way is the dharma is one nature, no nature, not creating, not creating. As Great Bodhisattva is capable of knowing as it really is regarding the dharma existence is one nature, no nature, not creating, not creating then has been able to separate from all previous attachments.
He received Good Manifestation Devas also told the Buddha:
Venerable World-Honored One, Perfection of Wisdom thus is difficult to have be able to know clearly.
The Buddha said: That’s right! Because Perfection of Wisdom this is dharma not be able to see, not be able to hear, not be able to know, not be able to understand, separate from attainment.
He received Good Manifestation Devas also told the Buddha:
Venerable World-Honored One, Perfection of Wisdom thus is not be able to realm.
The Buddha said: That’s right! Because why? Perfection of Wisdom thus is impossible using mind in order to know, because separate from the form of mind; Perfection of Wisdom thus cannot use form in order to know because separate from the form of form, cannot use feeling, perception, formations, consciousness in order to know because separate from the form of feeling, perception, formations, consciousness; Perfection of Wisdom thus cannot use eye-base in order to know because of leaving the form of eye-base, cannot use ear, nose, tongue, body, and mind-bases in order to know because of leaving the form of ear, nose, tongue, body, and mind-bases; Perfection of Wisdom thus cannot use form-base in order to know because separate from form-base, cannot use sound, scent, taste, tangible, and dharma-bases in order to know because separate from sound, scent, taste, tangible, and dharma-bases; Perfection of Wisdom thus cannot use eye-element in order to know because separate from form of eye-element, cannot use form-element, eye-consciousness-element and eye-contact together with the feelings arising from eye-contact as conditions in order to know because separate from form of world through to the feeling due to eye-contact causing arise as conditions; Perfection of Wisdom thus cannot use ear-element in order to know because apart from the form of ear-element, cannot use sound-element, ear-consciousness-element and ear-contact together with the feelings arising from ear-contact as conditions in order to know because apart from the form of sound-element through to the feelings arising from ear-contact as conditions; Perfection of Wisdom thus cannot use nose-element in order to know because separate from the form of nose-element, cannot use scent-element, nose-consciousness-element and nose-contact together with the feelings arising from nose-contact as conditions in order to know because separate from the form of scent-element through to the feelings arising from nose-contact as conditions; Perfection of Wisdom thus cannot use tongue-element in order to know because separate from the form of tongue-element, cannot use taste-element, tongue-consciousness-element and tongue-contact together with the feelings arising from tongue-contact as conditions in order to know because separate from the form of taste-element through to the feelings arising from tongue-contact as conditions; Perfection of Wisdom thus cannot use body-element in order to know because separate from the form of body-element, cannot using tangible-element, body-consciousness-element and body-contact together with the feelings arising from body-contact as conditions in order to know because separate from the form of tangible-element through to the feelings arising from body-contact as conditions; Perfection of Wisdom thus cannot using mind-element in order to know because separate from the form of mind-element, cannot use dharma-element, mind-consciousness-element and mind-contact together with the feelings arising from mind-contact as conditions in order to know because separate from the form of dharma-element through to the feelings arising from mind-contact as conditions;
Perfection of Wisdom as such cannot use earth-element in order to know because separate from the form of earth-element, cannot use water, fire, wind, space, and consciousness-elements in order to know because separate from the form of fire, wind, khyou, consciousness; Perfection of Wisdom thus cannot using ignorance in order to know because apart from the form of ignorance, cannot use formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress in order to know because apart from the form of formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress; Perfection of Wisdom thus cannot use Perfection of Generosity in order to know because of leaving the form of Perfection of Generosity, cannot use Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom in order to know because of leaving the form of Pure Precepts through to Perfection of Wisdom; Perfection of Wisdom thus cannot use internal emptiness in order to know because separate from the form of internal emptiness, cannot use external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, limitless emptiness, emptiness of dispersion, unchanging emptiness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature in order to know because of separation from external emptiness through to emptiness of non-nature-self-nature; Perfection of Wisdom thus cannot use true suchness in order to know because of separation from the form of true suchness, cannot use dharma-realm, dharma-nature, nature of non-falsity, nature of non-alteration, nature of equality, nature dissociated from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm in order to know because of separation from the form of dharma-realm through to the inconceivable realm; Perfection of Wisdom thus cannot use Noble Truth of Suffering in order to know because of separation of Noble Truth of Suffering, cannot use Noble Truths of Arising, Cessation, and the Path in order to know because of separation of Noble Truths of Arising, Cessation, and the Path; Perfection of Wisdom thus cannot use four Meditative Concentrations in order to know because of leaving the form of four Meditative Concentrations, cannot using four Immeasurables, four Formless Concentrations in order to know because of leaving the form of four Immeasurables, four Formless Concentrations; Perfection of Wisdom thus cannot use eight Liberations in order to know because of leaving the form of eight Liberations, cannot use eight Bases of Mastery, nine Sequential Concentrations, ten Totalities in order to know because of leaving the form of eight Bases of Mastery, nine Sequential Concentrations, ten Totalities; Perfection of Wisdom thus cannot using the four Niems abide in in order to know because of the four Right Efforts, four Bases of Supernatural Power, five Spiritual Faculties, five Powers, seven Factors of Enlightenment, eight-fold Noble Path in order to know because of the four Right Efforts through to eight-fold Noble Path; Perfection of Wisdom thus cannot using Liberation Gateway of Emptiness in order to know because of leaving the form of Liberation Gateway of Signlessness, Wishlessness in order to know because of leaving the form of Liberation Gateway of Signlessness, Wishlessness; Perfection of Wisdom thus cannot use the ten Bodhisattva grounds in order to know because of the separation from the ten Bodhisattva grounds; Perfection of Wisdom thus cannot use five Eyes in order to know because of leaving the form of five Eyes, cannot use six Supernormal Powers in order to know because of leaving the form of six Supernormal Powers; Perfection of Wisdom thus cannot use ten Powers of the Buddha in order to know because of separation of ten Powers of the Buddha, cannot use four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities in order to know because of separation of four Fearlessnesses through to eighteen unique Buddha qualities; Perfection of Wisdom thus cannot use dharma of non-forgetfulness in order to know because of separation from the form of dharma of non-forgetfulness, cannot use nature of ever-present equanimity in order to know because of separation from the form of nature of ever-present equanimity; Perfection of Wisdom thus cannot use Knowledge of All in order to know because separate from the form of Knowledge of All, cannot use Knowledge of Path-Aspects, Knowledge of All-Aspects in order to know because separate from the form of Knowledge of Path-Aspects, Knowledge of All-Aspects; Perfection of Wisdom thus cannot using all Dharani gateways in order to know because of leaving the form of all Dharani gateways, cannot using all Samadhi gateways in order to know because of leaving the form of all Samadhi gateways; Perfection of Wisdom thus cannot using attainment Stream-enterer in order to know because separate from the form of attainment Stream-enterer, cannot using attainment Once-returner, Non-returner, Arahant in order to know because separate from the form of attainment Once-returner, Non-returner, Arahant; Perfection of Wisdom thus cannot using Pratyekabuddha attainment in order to know because separate from the form of Pratyekabuddha attainment; Perfection of Wisdom thus cannot using all Great Bodhisattva practice in order to know because of separation from all Great Bodhisattva practice; Perfection of Wisdom thus cannot use supreme fruit of Enlightenment of all Buddhas in order to know because of leaving the form of supreme fruit of Enlightenment of all Buddhas.
At that time, he received Good Manifestation Devas and also told the Buddha:
Venerable World-Honored One, Perfection of Wisdom as such is uncreated.
The Buddha said: That’s right! Because the creation is cannot apprehended.
Hey Good Manifestation Devas, because form cannot apprehended should create cannot apprehended, because feeling, perception, formations, consciousness cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because eye-base cannot apprehended should create cannot apprehended; because ear, nose, tongue, body, and mind-bases cannot apprehended, creation cannot be apprehended.
Hey Good Manifestation Devas, because form-base cannot apprehended should create cannot apprehended; because sound, scent, taste, tangible, and dharma-bases cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because eye-element cannot apprehended should create cannot apprehended; because form-element, eye-consciousness-element and eye-contact together with the feelings arising from eye-contact as conditions cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because ear-element cannot apprehended should create cannot apprehended; because sound-element, ear-consciousness-element and ear-contact together with the feelings arising from ear-contact as conditions cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because nose-element cannot apprehended should create cannot apprehended; because scent-element, nose-consciousness-element and nose-contact together with the feelings arising from nose-contact as conditions cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because tongue-element cannot apprehended should create cannot apprehended; because taste-element, tongue-consciousness-element and tongue-contact together with the feelings arising from tongue-contact as conditions cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because body-element cannot apprehended should create cannot apprehended; because tangible-element, body-consciousness-element and body-contact together with the feelings arising from body-contact as conditions cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because mind-element cannot apprehended should create cannot apprehended; because dharma-element, mind-consciousness-element and mind-contact together with the feelings arising from mind-contact as conditions cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because earth-element cannot apprehended should create cannot apprehended; because water, fire, wind, space, and consciousness-elements cannot apprehended, creation cannot apprehended.
Hey Good Manifestation Devas, because ignorance cannot apprehended should create cannot apprehended; because formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress cannot apprehended should create cannot be apprehended.
Hey Good Manifestation Devas, because Perfection of Generosity cannot apprehended should create cannot apprehended; because Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom cannot apprehended should create cannot be apprehended.
Hey Good Manifestation Devas, because internal emptiness cannot apprehended should create cannot apprehended; because external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, limitless emptiness, emptiness of dispersion, unchanging emptiness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because true suchness cannot apprehended should create cannot apprehended; because dharma-realm, dharma-nature, nature of non-falsity, nature of non-alteration, nature of equality, nature dissociated from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm cannot apprehended should create cannot be apprehended.
Hey Good Manifestation Devas, because Noble Truth of Suffering cannot apprehended should create cannot apprehended; because Noble Truths of Arising, Cessation, and the Path cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because four Meditative Concentration cannot apprehended should create cannot apprehended; because four Immeasurables, four Formless Concentrations cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because eight Liberations cannot apprehended should create cannot apprehended; because eight Bases of Mastery, nine Sequential Concentrations, ten Totalities cannot apprehended should create cannot apprehended.
This Good Manifestation Devas, because the four Recitations abide in cannot apprehended should create cannot apprehended; because four Right Efforts, four Bases of Supernatural Power, five Spiritual Faculties, five Powers, seven Factors of Enlightenment, eight-fold Noble Path cannot apprehended should create cannot be apprehended.
Hey Good Manifestation Devas, because Liberation Gateway of Emptiness cannot apprehended should create cannot apprehended; because Liberation Gateway of Signlessness, Wishlessness cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because the ten Bodhisattva states cannot be apprehended, creation cannot be apprehended.
Hey Good Manifestation Devas, because five Eyes cannot apprehended should create cannot apprehended; because six Supernormal Powers cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because ten Powers of the Buddha cannot apprehended should create cannot apprehended; because four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities cannot apprehended should creation cannot be apprehended.
Hey Good Manifestation Devas, because dharma of non-forgetfulness cannot apprehended should create cannot apprehended; because nature of ever-present equanimity cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because Knowledge of All cannot apprehended should create cannot apprehended; because Knowledge of Path-Aspects, Knowledge of All-Aspects cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because all Dharani gateways cannot apprehended should create cannot apprehended; because all Samadhi gateways cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because attainment Stream-enterer cannot apprehended should create cannot apprehended; because attainment Once-returner, Non-returner, Arahant cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because Pratyekabuddha attainment cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because all Great Bodhisattva practice cannot apprehended should create cannot apprehended.
Hey Good Manifestation Devas, because supreme fruit of Enlightenment of all Buddhas cannot apprehended so creation cannot apprehended.
Hey Good Manifestation Devas, because the creation and the dharma regarding form… cannot apprehended should Perfection of Wisdom as such is not has creation.