PRAJÑĀPĀRAMITĀ SUTRA OF GREAT PERFECTION OF WISDOM
VOLUME 360
Chapter 61: NON-DUALITY OF MANY QUESTIONS (10)
The Buddha taught:
“Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding form the nature of neither increasing nor decreasing; he should also learn regarding feeling, perception, formations, and consciousness the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the eye faculty the nature of neither increasing nor decreasing; he should also learn regarding the ear, nose, tongue, body, and mind faculties the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the form realm the nature of neither increasing nor decreasing; he should also learn regarding the sound, smell, taste, touch, and dharma realms the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the eye element the nature of neither increasing nor decreasing; he should also learn regarding the ear, nose, tongue, body, and mind elements the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the form element the nature of neither increasing nor decreasing; he should also learn regarding the sound, smell, taste, touch, and dharma elements the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the eye-consciousness element the nature of neither increasing nor decreasing; he should also learn regarding the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding eye-contact the nature of neither increasing nor decreasing; he should also learn regarding ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding all feelings arising dependent upon eye-contact as condition the nature of neither increasing nor decreasing; he should also learn regarding all feelings arising dependent upon ear, nose, tongue, body, and mind contact as conditions the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the earth element the nature of neither increasing nor decreasing; he should also learn regarding the water, fire, wind, space, and consciousness elements the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding ignorance the nature of neither increasing nor decreasing; he should also learn regarding formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the Perfection of Giving the nature of neither increasing nor decreasing; he should also learn regarding the Perfections of Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñā the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the emptiness of inner phenomena the nature of neither increasing nor decreasing; he should also learn regarding the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundary, scattered emptiness, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding suchness the nature of neither increasing nor decreasing; he should also learn regarding the Dharma realm, Dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the Noble Truth of suffering the nature of neither increasing nor decreasing; he should also learn regarding the Noble Truths of origin, cessation, and the path the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the four foundations of mindfulness the nature of neither increasing nor decreasing; he should also learn regarding the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the four meditative absorptions the nature of neither increasing nor decreasing; he should also learn regarding the four immeasurables and the four formless concentrations the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the eight liberations the nature of neither increasing nor decreasing; he should also learn regarding the eight spheres of mastery, the nine successive concentrations, and the ten universal bases the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding all samādhi methods the nature of neither increasing nor decreasing; he should also learn regarding all dhāraṇī methods the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the liberation-door of Emptiness the nature of neither increasing nor decreasing; he should also learn regarding the liberation-doors of Signlessness and Wishlessness the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the five kinds of eyes the nature of neither increasing nor decreasing; he should also learn regarding the six kinds of supernatural powers the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the ten powers of the Buddha the nature of neither increasing nor decreasing; he should also learn regarding the four fearlessnesses, the four kinds of unobstructed knowledge, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen uncommon qualities of a Buddha the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the Dharma of not forgetting the nature of neither increasing nor decreasing; he should also learn regarding the nature of always maintaining equanimity the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding omniscient wisdom the nature of neither increasing nor decreasing; he should also learn regarding path-knowing wisdom and all-aspect-knowing wisdom the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the fruit of Stream-entry the nature of neither increasing nor decreasing; he should also learn regarding the fruits of Once-returning, Non-returning, and Arhatship the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the state of a Pratyekabuddha the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding all practices of a Great Bodhisattva the nature of neither increasing nor decreasing.
Subhūti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the unsurpassed perfect enlightenment of all Buddhas the nature of neither increasing nor decreasing.”
The venerable Subhūti said to the Buddha:
“World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding form the nature of neither increasing nor decreasing? How should he learn regarding feeling, perception, formations, and consciousness the nature of neither increasing nor decreasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the eye faculty the nature of neither increasing nor decreasing? How should he learn regarding the ear, nose, tongue, body, and mind faculties the nature of neither increasing nor decreasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the form realm the nature of neither increasing nor decreasing? How should he learn regarding the sound, smell, taste, touch, and dharma realms the nature of neither increasing nor decreasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the eye element the nature of neither increasing nor decreasing? How should he learn regarding the ear, nose, tongue, body, and mind elements the nature of neither increasing nor decreasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the form element the nature of neither increasing nor decreasing? How should he learn regarding the sound, smell, taste, touch, and dharma elements the nature of neither increasing nor decreasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the eye-consciousness element the nature of neither increasing nor decreasing? How should he learn regarding the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements the nature of neither increasing nor decreasing?”
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to eye-contact? How should they train in the nature of neither increase nor decrease with regard to ear, nose, tongue, body, and mind contact?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to the feelings that arise conditioned by eye-contact? How should they train in the nature of neither increase nor decrease with regard to the feelings that arise conditioned by ear, nose, tongue, body, and mind contact?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to the earth element? How should they train in the nature of neither increase nor decrease with regard to the water, fire, wind, space, and consciousness elements?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to ignorance? How should they train in the nature of neither increase nor decrease with regard to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to the Perfection of Giving? How should they train in the nature of neither increase nor decrease with regard to Purity of Discipline, Patience, Diligence, Meditative Concentration, and the Perfection of Wisdom?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to emptiness of the internal? How should they train in the nature of neither increase nor decrease with regard to emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of non-existence?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to suchness? How should they train in the nature of neither increase nor decrease with regard to the Dharma realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, true reality, the realm of space, and the inconceivable realm?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to the Noble Truth of suffering? How should they train in the nature of neither increase nor decrease with regard to the Noble Truths of origination, cessation, and the path?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to the four foundations of mindfulness? How should they train in the nature of neither increase nor decrease with regard to the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to the four meditative absorptions? How should they train in the nature of neither increase nor decrease with regard to the four immeasurables and the four formless concentrations?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to the eight liberations? How should they train in the nature of neither increase nor decrease with regard to the eight spheres of mastery, the nine successive concentrations, and the ten universal bases?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to all samadhi gateways? How should they train in the nature of neither increase nor decrease with regard to all dharani gateways?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to the liberation gateway of Emptiness? How should they train in the nature of neither increase nor decrease with regard to the liberation gateways of Signlessness and Wishlessness?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to the five kinds of eyes? How should they train in the nature of neither increase nor decrease with regard to the six supernatural powers?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to the ten powers of a Buddha? How should they train in the nature of neither increase nor decrease with regard to the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to the quality of not forgetting? How should they train in the nature of neither increase nor decrease with regard to the nature of always remaining in equanimity?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to all-knowing wisdom? How should they train in the nature of neither increase nor decrease with regard to path-aspect wisdom and all-aspect wisdom?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to the fruit of Stream-entry? How should they train in the nature of neither increase nor decrease with regard to the fruits of Once-returning, Non-returning, and Arhatship?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to the state of a Solitary Buddha?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to all the practices of a Great Bodhisattva?
Honored World-Honored One, when the Great Bodhisattva practices the Perfection of Wisdom, how should they train in the nature of neither increase nor decrease with regard to the unsurpassed perfect enlightenment of all Buddhas?
The Buddha said:
“Subhuti, when the Great Bodhisattva practices the Perfection of Wisdom, they should train in form as neither arising nor ceasing; they should also train in feeling, perception, formations, and consciousness as neither arising nor ceasing.
Subhuti, when the Great Bodhisattva practices the Perfection of Wisdom, they should train in the eye faculty as neither arising nor ceasing; they should also train in the ear, nose, tongue, body, and mind faculties as neither arising nor ceasing.
Subhuti, when the Great Bodhisattva practices the Perfection of Wisdom, they should train in the form realm as neither arising nor ceasing; they should also train in the sound, smell, taste, touch, and dharma realms as neither arising nor ceasing.
Subhuti, when the Great Bodhisattva practices the Perfection of Wisdom, they should train in the eye element as neither arising nor ceasing; they should also train in the ear, nose, tongue, body, and mind elements as neither arising nor ceasing.
Subhuti, when the Great Bodhisattva practices the Perfection of Wisdom, they should train in the form element as neither arising nor ceasing; they should also train in the sound, smell, taste, touch, and dharma elements as neither arising nor ceasing.
Subhuti, when the Great Bodhisattva practices the Perfection of Wisdom, they should train in the eye-consciousness element as neither arising nor ceasing; they should also train in the ear, nose, tongue, body, and mind consciousness elements as neither arising nor ceasing.
Subhuti, when the Great Bodhisattva practices the Perfection of Wisdom, they should train in eye-contact as neither arising nor ceasing; they should also train in ear, nose, tongue, body, and mind contact as neither arising nor ceasing.
Subhuti, when the Great Bodhisattva practices the Perfection of Wisdom, they should train in the feelings arising conditioned by eye-contact as neither arising nor ceasing; they should also train in the feelings arising conditioned by ear, nose, tongue, body, and mind contact as neither arising nor ceasing.
Subhuti, when the Great Bodhisattva practices the Perfection of Wisdom, they should train in the earth element as neither arising nor ceasing; they should also train in the water, fire, wind, space, and consciousness elements as neither arising nor ceasing.
Subhuti, when the Great Bodhisattva practices the Perfection of Wisdom, they should train in ignorance as neither arising nor ceasing; they should also train in formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress as neither arising nor ceasing.
Subhuti, when the Great Bodhisattva practices the Perfection of Wisdom, they should train in the Perfection of Giving as neither arising nor ceasing; they should also train in Purity of Discipline, Patience, Diligence, Meditative Concentration, and the Perfection of Wisdom as neither arising nor ceasing.
Subhuti, when the Great Bodhisattva practices the Perfection of Wisdom, they should train in the emptiness of the internal as neither arising nor ceasing; they should also train in the emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of non-existence as neither arising nor ceasing.”
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding suchness as neither arising nor ceasing; he should also learn regarding the Dharma realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of freedom from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm as neither arising nor ceasing.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the Noble Truth of suffering as neither arising nor ceasing; he should also learn regarding the Noble Truths of origination, cessation, and the path as neither arising nor ceasing.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the four foundations of mindfulness as neither arising nor ceasing; he should also learn regarding the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path as neither arising nor ceasing.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the four meditative absorptions as neither arising nor ceasing; he should also learn regarding the four immeasurables and the four formless concentrations as neither arising nor ceasing.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the eight liberations as neither arising nor ceasing; he should also learn regarding the eight spheres of mastery, the nine successive concentrations, and the ten universal bases as neither arising nor ceasing.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding all samadhi Dharma-gates as neither arising nor ceasing; he should also learn regarding all dharani Dharma-gates as neither arising nor ceasing.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the liberation Dharma-gate of Emptiness as neither arising nor ceasing; he should also learn regarding the liberation Dharma-gates of Signlessness and Wishlessness as neither arising nor ceasing.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the five kinds of eyes as neither arising nor ceasing; he should also learn regarding the six supernormal powers as neither arising nor ceasing.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the ten powers of the Buddha as neither arising nor ceasing; he should also learn regarding the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha as neither arising nor ceasing.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the quality of not forgetting as neither arising nor ceasing; he should also learn regarding the nature of constant equanimous relinquishment as neither arising nor ceasing.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding omniscient wisdom as neither arising nor ceasing; he should also learn regarding path-aspect wisdom and all-aspect wisdom as neither arising nor ceasing.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the fruit of Stream-entry as neither arising nor ceasing; he should also learn regarding the fruits of Once-returning, Non-returning, and Arhatship as neither arising nor ceasing.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the state of a Pratyekabuddha as neither arising nor ceasing.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding all practices of a Great Bodhisattva as neither arising nor ceasing.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the unsurpassed perfect enlightenment of all Buddhas as neither arising nor ceasing.
The Venerable Subhuti said to the Buddha:
“World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding form as neither arising nor ceasing? How should he learn regarding feeling, perception, formations, and consciousness as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the eye faculty as neither arising nor ceasing? How should he learn regarding the ear, nose, tongue, body, and mind faculties as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the form sphere as neither arising nor ceasing? How should he learn regarding sound, smell, taste, touch, and Dharma spheres as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the eye element as neither arising nor ceasing? How should he learn regarding the ear, nose, tongue, body, and mind elements as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the form element as neither arising nor ceasing? How should he learn regarding the sound, smell, taste, touch, and Dharma elements as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the eye-consciousness element as neither arising nor ceasing? How should he learn regarding the ear, nose, tongue, body, and mind consciousness elements as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding eye-contact as neither arising nor ceasing? How should he learn regarding ear, nose, tongue, body, and mind contact as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding feelings arising dependent upon eye-contact as neither arising nor ceasing? How should he learn regarding feelings arising dependent upon ear, nose, tongue, body, and mind contact as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the earth element as neither arising nor ceasing? How should he learn regarding the water, fire, wind, space, and consciousness elements as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding ignorance as neither arising nor ceasing? How should he learn regarding formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the Perfection of Giving as neither arising nor ceasing? How should he learn regarding the Perfection of Pure Discipline, Patience, Diligence, Meditation, and Wisdom as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding internal emptiness as neither arising nor ceasing? How should he learn regarding external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundary, scattered emptiness, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of emptiness as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding suchness as neither arising nor ceasing? How should he learn regarding the Dharma realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of freedom from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the Noble Truth of suffering as neither arising nor ceasing? How should he learn regarding the Noble Truths of origination, cessation, and path as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the four foundations of mindfulness as neither arising nor ceasing? How should he learn regarding the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the four meditative absorptions as neither arising nor ceasing? How should he learn regarding the four immeasurables and the four formless concentrations as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the eight liberations as neither arising nor ceasing? How should he learn regarding the eight spheres of mastery, the nine successive concentrations, and the ten universal bases as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding all samadhi Dharma-gates as neither arising nor ceasing? How should he learn regarding all dharani Dharma-gates as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the liberation Dharma-gate of Emptiness as neither arising nor ceasing? How should he learn regarding the liberation Dharma-gates of Signlessness and Wishlessness as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the five kinds of eyes as neither arising nor ceasing? How should he learn regarding the six supernormal powers as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the ten powers of the Buddha as neither arising nor ceasing? How should he learn regarding the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the quality of not forgetting as neither arising nor ceasing? How should he learn regarding the nature of constant equanimous relinquishment as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding omniscient wisdom as neither arising nor ceasing? How should he learn regarding path-aspect wisdom and all-aspect wisdom as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the fruit of Stream-entry as neither arising nor ceasing? How should he learn regarding the fruits of Once-returning, Non-returning, and Arhatship as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the state of a Pratyekabuddha as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding all practices of a Great Bodhisattva as neither arising nor ceasing?
World-Honored One, how should a Great Bodhisattva, when practicing the Perfection of Wisdom, learn regarding the unsurpassed perfect enlightenment of all Buddhas as neither arising nor ceasing?”
The Buddha said:
“Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding form without producing any activities that regard it as either existing or nonexistent; he should learn regarding feeling, perception, formations, and consciousness in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the eye faculty without producing any activities that regard it as either existing or nonexistent; he should learn regarding the ear, nose, tongue, body, and mind faculties in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the form sphere without producing any activities that regard it as either existing or nonexistent; he should learn regarding sound, smell, taste, touch, and Dharma spheres in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the eye element without producing any activities that regard it as either existing or nonexistent; he should learn regarding the ear, nose, tongue, body, and mind elements in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the form element without producing any activities that regard it as either existing or nonexistent; he should learn regarding the sound, smell, taste, touch, and Dharma elements in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the eye-consciousness element without producing any activities that regard it as either existing or nonexistent; he should learn regarding the ear, nose, tongue, body, and mind consciousness elements in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding eye-contact without producing any activities that regard it as either existing or nonexistent; he should learn regarding ear, nose, tongue, body, and mind contact in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding feelings arising dependent upon eye-contact without producing any activities that regard them as either existing or nonexistent; he should learn regarding feelings arising dependent upon ear, nose, tongue, body, and mind contact in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the earth element without producing any activities that regard it as either existing or nonexistent; he should learn regarding the water, fire, wind, space, and consciousness elements in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding ignorance without producing any activities that regard it as either existing or nonexistent; he should learn regarding formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the Perfection of Giving without producing any activities that regard it as either existing or nonexistent; he should learn regarding the Perfections of Pure Discipline, Patience, Diligence, Meditation, and Wisdom in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding internal emptiness without producing any activities that regard it as either existing or nonexistent; he should learn regarding external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundary, scattered emptiness, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of emptiness in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding suchness without producing any activities that regard it as either existing or nonexistent; he should learn regarding the Dharma realm, the nature of Dharma, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of freedom from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the Noble Truth of suffering without producing any activities that regard it as either existing or nonexistent; he should learn regarding the Noble Truths of origination, cessation, and path in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the four foundations of mindfulness without producing any activities that regard them as either existing or nonexistent; he should learn regarding the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the four meditative absorptions without producing any activities that regard them as either existing or nonexistent; he should learn regarding the four immeasurables and the four formless concentrations in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the eight liberations without producing any activities that regard them as either existing or nonexistent; he should learn regarding the eight spheres of mastery, the nine successive concentrations, and the ten universal bases in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding all samadhi Dharma-gates without producing any activities that regard them as either existing or nonexistent; he should learn regarding all dharani Dharma-gates in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the liberation Dharma-gate of Emptiness without producing any activities that regard it as either existing or nonexistent; he should learn regarding the liberation Dharma-gates of Signlessness and Wishlessness in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the five kinds of eyes without producing any activities that regard them as either existing or nonexistent; he should learn regarding the six supernormal powers in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the ten powers of the Buddha without producing any activities that regard them as either existing or nonexistent; he should learn regarding the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the quality of not forgetting without producing any activities that regard it as either existing or nonexistent; he should learn regarding the nature of constant equanimous relinquishment in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding omniscient wisdom without producing any activities that regard it as either existing or nonexistent; he should learn regarding path-aspect wisdom and all-aspect wisdom in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the fruit of Stream-entry without producing any activities that regard it as either existing or nonexistent; he should learn regarding the fruits of Once-returning, Non-returning, and Arhatship in the same way.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the state of a Pratyekabuddha without producing any activities that regard it as either existing or nonexistent.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding all practices of a Great Bodhisattva without producing any activities that regard them as either existing or nonexistent.
Venerable Subhuti, when a Great Bodhisattva practices the Perfection of Wisdom, he should learn regarding the unsurpassed perfect enlightenment of all Buddhas without producing any activities that regard it as either existing or nonexistent.”
Venerable Subhūti addressed the Buddha:
“World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward form, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward feeling, perception, formations, and consciousness, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the eye faculty, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the ear, nose, tongue, body, and mind faculties, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the form realm, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the sound, smell, taste, touch, and dharma realms, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the eye element, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the ear, nose, tongue, body, and mind elements, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the form element, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the sound, smell, taste, touch, and dharma elements, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the eye-consciousness element, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward eye-contact, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the feelings arising from eye-contact as their condition, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the feelings arising from ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as their conditions, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the earth element, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the water, fire, wind, space, and consciousness elements, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward ignorance, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the perfection of giving, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the perfection of pure morality, patience, vigor, meditative concentration, and Prajñā, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward internal emptiness, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundaries, scattered emptiness, unchanging emptiness, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward suchness, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the dharma realm, dharma nature, the non-deluded nature, the unchanging nature, the equal nature, the nature free from arising, the certainty of dharma, the abiding of dharma, ultimate reality, the realm of space, and the inconceivable realm, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the Noble Truth of suffering, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the Noble Truths of origin, cessation, and path, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the four applications of mindfulness, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the four meditative absorptions, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the four immeasurables and the four formless concentrations, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the eight liberations, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the eight spheres of mastery, the nine successive absorptions, and the ten universal bases, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward all methods of samādhi, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward all methods of dhāraṇī, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the liberation door of emptiness, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the liberation doors of signlessness and wishlessness, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the five kinds of eyes, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the six supernatural powers, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the ten powers of a Buddha, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the non-forgetfulness of phenomena, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the nature of always maintaining equanimity, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the wisdom of all-knowledge, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the wisdom of knowledge of the path and the wisdom of knowledge of all aspects, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the fruit of stream-entry, whether as existent or nonexistent? How should one similarly learn by not generating any formations toward the fruits of once-returning, non-returning, and arhatship, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the state of a Pratyekabuddha, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward all practices of Great Bodhisattvas, whether as existent or nonexistent?
World-Honored One, how should a Great Bodhisattva, while practicing Prajñāpāramitā, learn by not generating any formations toward the unsurpassed supreme enlightenment of all Buddhas, whether as existent or nonexistent?”