THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 38
Section 10: THE CHARACTERISTICS OF PRAJÑĀ (1)
Furthermore, World-Honored One, great Bodhisattvas, when practicing the Perfection of Wisdom, should contemplate thus: “What is the Perfection of Wisdom? Why is it called the Perfection of Wisdom? Who practices the Perfection of Wisdom? What is this Perfection of Wisdom used for? In this way, when a great Bodhisattva carefully examines and contemplates the Perfection of Wisdom, if that dharma is without possession and unobtainable – that is the Perfection of Wisdom. Internally without possession and unobtainable – with what would one then engage in questioning?”
At that time Śāriputra asked Subhuti:
In this context, what dharma is without possession and unobtainable?
The Venerable Subhuti replied:
That is the dharma of the Perfection of Wisdom – without possession and unobtainable; the dharmas of the Perfections of Meditation, Energy, Patience, Ethics, and Generosity – without possession and unobtainable. Why? Because of inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness that is ultimate, emptiness without limit, emptiness of dispersion, emptiness of non-alteration, emptiness of original nature, emptiness of own-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of non-existence, emptiness of own-nature, and emptiness of the non-existent own-nature. Śāriputra, the dharma of form is without possession and unobtainable; the dharmas of feeling, perception, mental formations, and consciousness are without possession and unobtainable. Śāriputra, the dharma of the eye base is without possession and unobtainable; the dharmas of the ear, nose, tongue, body, and mind bases are without possession and unobtainable; the dharma of the form base is without possession and unobtainable; the dharmas of the sound, smell, taste, touch, and dharma bases are without possession and unobtainable. Śāriputra, the dharma of the eye element is without possession and unobtainable; the dharmas of the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact are without possession and unobtainable. The dharma of the ear element is without possession and unobtainable; the dharmas of the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact are without possession and unobtainable. The dharma of the nose element is without possession and unobtainable; the dharmas of the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact are without possession and unobtainable. The dharma of the tongue element is without possession and unobtainable; the dharmas of the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact are without possession and unobtainable. The dharma of the body element is without possession and unobtainable; the dharmas of the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact are without possession and unobtainable. The dharma of the mind element is without possession and unobtainable; the dharmas of the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact are without possession and unobtainable.
Śāriputra, the dharma of the earth element is without possession and unobtainable; the dharmas of the water, fire, wind, space, and consciousness elements are without possession and unobtainable.
Śāriputra, the dharma of the Noble Truth of Suffering is without possession and unobtainable; the dharmas of the Noble Truths of Arising, Cessation, and Path are without possession and unobtainable.
Śāriputra, the dharma of ignorance is without possession and unobtainable; the dharmas of formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair are without possession and unobtainable.
Śāriputra, the dharma of inner emptiness is without possession and unobtainable; the dharmas of outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness that is ultimate, emptiness without limit, emptiness of dispersion, emptiness of non-alteration, emptiness of original nature, emptiness of own-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of non-existence, emptiness of own-nature, and emptiness of the non-existent own-nature are without possession and unobtainable.
Śāriputra, the dharma of the four Dhyānas is without possession and unobtainable; the dharmas of the four Immeasurables and four Formless Absorptions are without possession and unobtainable.
Śāriputra, the dharma of the five types of eyes is without possession and unobtainable; the dharma of the six supernormal powers is without possession and unobtainable.
Śāriputra, the dharma of the four Foundations of Mindfulness is without possession and unobtainable; the dharmas of the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path are without possession and unobtainable.
Śāriputra, the dharma of the ten powers of the Buddha is without possession and unobtainable; the dharmas of the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge are without possession and unobtainable.
Śāriputra, the dharma of true suchness is without possession and unobtainable; the dharmas of dharma-realm, dharma-nature, dharma-abiding, dharma-regularity, ultimate reality, equanimity-nature, and transcendence-of-birth nature are without possession and unobtainable.
Śāriputra, the dharma of stream-entry is without possession and unobtainable; the dharmas of once-return, non-return, arahantship, and Pratyekabuddha are without possession and unobtainable.
Śāriputra, the dharma of Bodhisattva is without possession and unobtainable; the dharma of Tathāgata is without possession and unobtainable.
Śāriputra, to speak in brief: permanence or impermanence, pleasure or suffering, self or no-self, purity or impurity, empty or not-empty, signless or with-signs, wishless or with-wishes, tranquil or not-tranquil, remote or not-remote, impure or pure, arising or ceasing, conditioned or unconditioned, defiled or undefiled, wholesome or unwholesome, faulty or faultless, worldly or supramundane, belonging to samsara or belonging to nirvana, past, future, or present, wholesome, unwholesome, or indeterminate, bound in the desire realm, bound in the form realm, or bound in the formless realm, in training or beyond training, or neither in training nor beyond training, abandoned through seeing, abandoned through cultivation, or not to be abandoned, within, without, or on both sides – all such dharmas are without possession and unobtainable. Why? Because of inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness that is ultimate, emptiness without limit, emptiness of dispersion, emptiness of non-alteration, emptiness of original nature, emptiness of own-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of non-existence, emptiness of own-nature, and emptiness of the non-existent own-nature.
Śāriputra, if a great Bodhisattva, when practicing the Perfection of Wisdom, carefully examines and contemplates all the dharmas above – all without possession and unobtainable – and the mind does not sink, feel anxiety, or regret; and that mind is not alarmed, fearful, or terrified – know that this great Bodhisattva, regarding the Perfection of Wisdom, has the capacity to always be inseparable from it.
Śāriputra asked Subhuti:
By what reason is it known that great Bodhisattvas practicing the Perfection of Wisdom, regarding the Perfection of Wisdom, have the capacity to always be inseparable from it?
Subhuti replied:
Because a great Bodhisattva, when practicing the Perfection of Wisdom, knows the Perfection of Wisdom as it truly is – departing from the own-nature of the Perfection of Wisdom; knows the Perfections of Meditation, Energy, Patience, Ethics, and Generosity as they truly are – departing from the own-nature of the Perfection of Meditation through the Perfection of Generosity.
Śāriputra, for this reason know that great Bodhisattvas practicing the Perfection of Wisdom, regarding the Perfection of Wisdom, have the capacity to always be inseparable from it.
Śāriputra, because a great Bodhisattva, when practicing the Perfection of Wisdom, knows form as it truly is – departing from the own-nature of form; knows feeling, perception, mental formations, and consciousness as they truly are – departing from the own-nature of feeling, perception, mental formations, and consciousness; knows the eye base as it truly is – departing from the own-nature of the eye base; knows the ear, nose, tongue, body, and mind bases as they truly are – departing from the own-nature of the ear, nose, tongue, body, and mind bases; knows the form base as it truly is – departing from the own-nature of the form base; knows the sound, smell, taste, touch, and dharma bases as they truly are – departing from the own-nature of the sound, smell, taste, touch, and dharma bases; knows the eye element as it truly is – departing from the own-nature of the eye element; knows the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact as they truly are – departing from the own-nature of the form element through the feelings arising conditioned by eye-contact; knows the ear element as it truly is – departing from the own-nature of the ear element; knows the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact as they truly are – departing from the own-nature of the sound element through the feelings arising conditioned by ear-contact; knows the nose element as it truly is – departing from the own-nature of the nose element; knows the smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact as they truly are – departing from the own-nature of the smell element through the feelings arising conditioned by nose-contact; knows the tongue element as it truly is – departing from the own-nature of the tongue element; knows the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact as they truly are – departing from the own-nature of the taste element through the feelings arising conditioned by tongue-contact; knows the body element as it truly is – departing from the own-nature of the body element; knows the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact as they truly are – departing from the own-nature of the touch element through the feelings arising conditioned by body-contact; knows the mind element as it truly is – departing from the own-nature of the mind element; knows the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact as they truly are – departing from the own-nature of the dharma element through the feelings arising conditioned by mind-contact; knows the earth element as it truly is – departing from the own-nature of the earth element; knows the water, fire, wind, space, and consciousness elements as they truly are – departing from the own-nature of the water, fire, wind, space, and consciousness elements; knows the Noble Truth of Suffering as it truly is – departing from the own-nature of the Noble Truth of Suffering; knows the Noble Truths of Arising, Cessation, and Path as they truly are – departing from the own-nature of the Noble Truths of Arising, Cessation, and Path; knows ignorance as it truly is – departing from the own-nature of ignorance; knows formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair as they truly are – departing from the own-nature of formations through old-age-and-death, sorrow, lamentation, suffering, distress, and despair; knows inner emptiness as it truly is – departing from the own-nature of inner emptiness; knows outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness that is ultimate, emptiness without limit, emptiness of dispersion, emptiness of non-alteration, emptiness of original nature, emptiness of own-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of non-existence, emptiness of own-nature, and emptiness of the non-existent own-nature as they truly are – departing from the own-nature of outer emptiness through emptiness of the non-existent own-nature; knows the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path as they truly are – departing from the own-nature of the four Right Efforts through eight Factors of the Noble Path; knows the ten powers of the Buddha as it truly is – departing from the own-nature of the ten powers of the Buddha; knows the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge as they truly are – departing from the own-nature of the four fearlessnesses through all-aspect knowledge; knows true suchness as it truly is – departing from the own-nature of true suchness; knows dharma-realm, dharma-nature, dharma-abiding, dharma-regularity, ultimate reality, equanimity-nature, and transcendence-of-birth nature as they truly are – departing from the own-nature of dharma-realm through transcendence-of-birth nature; knows stream-entry as it truly is – departing from the own-nature of stream-entry; knows once-return, non-return, arahantship, and Pratyekabuddha as they truly are – departing from the own-nature of once-return through Pratyekabuddha; knows Bodhisattva as it truly is – departing from the own-nature of Bodhisattva; knows Tathāgata as it truly is – departing from the own-nature of Tathāgata; knows the dharmas of permanence, impermanence as they truly are – departing from the own-nature of the dharmas of permanence, impermanence; knows the dharmas of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, remote, not-remote, impure, pure, arising, ceasing, conditioned, unconditioned, defiled, undefiled, wholesome, unwholesome, faulty, faultless, worldly, supramundane, belonging to samsara, or belonging to nirvana as they truly are – departing from the own-nature of the dharmas of pleasure, suffering through belonging to samsara or nirvana; knows the dharmas of past, future, and present as they truly are – departing from the own-nature of the dharmas of past, future, and present; knows the dharmas of wholesome, unwholesome, indeterminate, bound in the desire realm, bound in the form realm, bound in the formless realm, in training, beyond training, neither in training nor beyond training, abandoned through seeing, abandoned through cultivation, not to be abandoned, within, without, and on both sides as they truly are – departing from the own-nature of the dharmas of wholesome, unwholesome, indeterminate through within, without, and on both sides.
Śāriputra, for this reason know that great Bodhisattvas practicing the Perfection of Wisdom, regarding the Perfection of Wisdom, have the capacity to always be inseparable from it.
Śāriputra asked Subhuti:
What is the own-nature of the Perfection of Wisdom? What is the own-nature of the Perfections of Meditation, Energy, Patience, Ethics, and Generosity? Through to what is the own-nature of the dharma within, without, and on both sides?
Subhuti replied:
Non-nature is the own-nature of the Perfection of Wisdom; non-nature is the own-nature of the Perfections of Meditation, Energy, Patience, Ethics, and Generosity; through to non-nature is the own-nature of the dharma within, without, and on both sides.
Śāriputra, for this reason know that the Perfection of Wisdom departs from the own-nature of the Perfection of Wisdom; the Perfections of Meditation, Energy, Patience, Ethics, and Generosity depart from the own-natures of the Perfection of Meditation through the Perfection of Generosity; through to the dharma within, without, and on both sides departs from the own-nature of the dharma within, without, and on both sides.
Śāriputra, the Perfection of Wisdom departs from the mark of the Perfection of Wisdom; the Perfections of Meditation, Energy, Patience, Ethics, and Generosity depart from the marks of the Perfection of Meditation through the Perfection of Generosity; through to the dharma within, without, and on both sides departs from the mark of the dharma within, without, and on both sides.
Śāriputra, own-nature also departs from own-nature; marks also depart from marks; own-nature also departs from marks; marks also depart from own-nature; the marks of own-nature also depart from the own-nature of marks; the own-nature of marks also departs from the marks of own-nature.
Śāriputra said to Subhuti:
If a great Bodhisattva studies the dharmas above, can they complete all-aspect knowledge?
Subhuti replied:
That is so, that is so, just as you have said! If a great Bodhisattva studies the dharmas above, they can complete all-aspect knowledge. Why is this? Śāriputra, because that great Bodhisattva knows all dharmas as non-arising and non-completion.
Śāriputra asked:
For what reason are all dharmas non-arising and non-completion?
Subhuti replied:
Because form is empty, the arising and formation of form are unobtainable; because feeling, perception, mental formations, and consciousness are empty, the arising and formation of feeling, perception, mental formations, and consciousness are unobtainable; because the eye base is empty, the arising and formation of the eye base are unobtainable; because the ear, nose, tongue, body, and mind bases are empty, the arising and formation of the ear, nose, tongue, body, and mind bases are unobtainable; because the form base is empty, the arising and formation of the form base are unobtainable; because the sound, smell, taste, touch, and dharma bases are empty, the arising and formation of the sound, smell, taste, touch, and dharma bases are unobtainable; because the eye element, form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact are empty, the arising and formation of the eye element through the feelings arising conditioned by eye-contact are unobtainable; because the ear element, sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact are empty, the arising and formation of the ear element through the feelings arising conditioned by ear-contact are unobtainable; because the nose element, smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact are empty, the arising and formation of the nose element through the feelings arising conditioned by nose-contact are unobtainable; because the tongue element, taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact are empty, the arising and formation of the tongue element through the feelings arising conditioned by tongue-contact are unobtainable; because the body element, touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact are empty, the arising and formation of the body element through the feelings arising conditioned by body-contact are unobtainable; because the mind element, dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact are empty, the arising and formation of the mind element through the feelings arising conditioned by mind-contact are unobtainable; because the earth element is empty, the arising and formation of the earth element are unobtainable; because the water, fire, wind, space, and consciousness elements are empty, the arising and formation of the water, fire, wind, space, and consciousness elements are unobtainable; because the Noble Truth of Suffering is empty, the arising and formation of the Noble Truth of Suffering are unobtainable; because the Noble Truths of Arising, Cessation, and Path are empty, the arising and formation of the Noble Truths of Arising, Cessation, and Path are unobtainable; because ignorance is empty, the arising and formation of ignorance are unobtainable; because formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair are empty, the arising and formation of formations through old-age-and-death, sorrow, lamentation, suffering, distress, and despair are unobtainable; because inner emptiness is empty, the arising and formation of inner emptiness are unobtainable; because outer emptiness through emptiness of the non-existent own-nature are empty, the arising and formation of outer emptiness through emptiness of the non-existent own-nature are unobtainable; because the four Dhyānas are empty, the arising and formation of the four Dhyānas are unobtainable; because the four Immeasurables and four Formless Absorptions are empty, the arising and formation of the four Immeasurables and four Formless Absorptions are unobtainable; because the five types of eyes are empty, the arising and formation of the five types of eyes are unobtainable; because the six supernormal powers are empty, the arising and formation of the six supernormal powers are unobtainable; because the Perfection of Generosity is empty, the arising and formation of the Perfection of Generosity are unobtainable; because the Perfections of Ethics, Patience, Energy, Meditation, and Wisdom are empty, the arising and formation of the Perfections of Ethics through Wisdom are unobtainable; because the four Foundations of Mindfulness are empty, the arising and formation of the four Foundations of Mindfulness are unobtainable; because the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path are empty, the arising and formation of the four Right Efforts through eight Factors of the Noble Path are unobtainable; because the ten powers of the Buddha are empty, the arising and formation of the ten powers of the Buddha are unobtainable; because the four fearlessnesses, four analytical knowledges, great lovingkindness, great compassion, great empathetic joy, great equanimity, eighteen unique Buddha dharmas, omniscience, path-aspect knowledge, and all-aspect knowledge are empty, the arising and formation of the four fearlessnesses through all-aspect knowledge are unobtainable; because true suchness is empty, the arising and formation of true suchness are unobtainable; because dharma-realm, dharma-nature, dharma-abiding, dharma-regularity, ultimate reality, equanimity-nature, and transcendence-of-birth nature are empty, the arising and formation of dharma-realm through transcendence-of-birth nature are unobtainable; because stream-entry is empty, the arising and formation of stream-entry are unobtainable; because once-return, non-return, arahantship, and Pratyekabuddha are empty, the arising and formation of once-return through Pratyekabuddha are unobtainable; because Bodhisattva is empty, the arising and formation of Bodhisattva are unobtainable; because Tathāgata is empty, the arising and formation of Tathāgata are unobtainable; because the dharmas of pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, remote, not-remote, impure, pure, arising, ceasing, conditioned, unconditioned, defiled, undefiled, wholesome, unwholesome, faulty, faultless, worldly, supramundane, belonging to samsara, and belonging to nirvana are empty, the arising and formation of the dharmas of pleasure, suffering through belonging to samsara and nirvana are unobtainable; because the dharmas of past, future, present, wholesome, unwholesome, indeterminate, bound in the desire realm, bound in the form realm, bound in the formless realm, in training, beyond training, neither in training nor beyond training, abandoned through seeing, abandoned through cultivation, not to be abandoned, within, without, and on both sides are empty, the arising and formation of the dharmas of wholesome, unwholesome, indeterminate through within, without, and on both sides are unobtainable.
Śāriputra, if a great Bodhisattva thus studies the Perfection of Wisdom, they then approach all-aspect knowledge; that great Bodhisattva, thus approaching all-aspect knowledge as it truly is, gains purified body, purified speech, purified mind, and purified marks – and therefore does not give rise to a mind connected with greed, a mind connected with hatred, a mind connected with delusion, a mind connected with conceit, a mind connected with deception, a mind connected with miserliness and avarice, or a mind connected with all forms of grasping at views. That great Bodhisattva, because of not giving rise to a mind connected with greed, or connected with all forms of grasping at views, will ultimately not fall into a woman’s womb, will always be born by transformation, and will also never be born in the evil paths – except when, as a causal condition, they act for the benefit of sentient beings; going from this Buddha-land to that Buddha-land, respectfully making offerings, venerating, and praising Buddhas, World-Honored Ones; bringing about the full accomplishment of sentient beings; purifying Buddha-lands; through to realizing the Supreme Awakening – they will always be inseparable from the Buddhas.
Śāriputra, if a great Bodhisattva wishes to obtain such supreme beneficial meritorious virtue as described above, they should study the Perfection of Wisdom and should not depart from it.
At that time, the Venerable Subhuti addressed the Buddha:
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, practices form, or practices the mark of form – this is not practicing the Perfection of Wisdom; or practices feeling, perception, mental formations, and consciousness, or practices the marks of feeling, perception, mental formations, and consciousness – this is not practicing the Perfection of Wisdom; or practices the mark of permanence, impermanence of form, or practices the mark of permanence, impermanence of form – this is not practicing the Perfection of Wisdom; or practices the mark of permanence, impermanence of feeling, perception, mental formations, and consciousness, or practices the mark of permanence, impermanence of feeling, perception, mental formations, and consciousness – this is not practicing the Perfection of Wisdom; or practices the mark of pleasure, suffering of form, or practices the mark of pleasure, suffering of form – this is not practicing the Perfection of Wisdom; or practices the mark of pleasure, suffering of feeling, perception, mental formations, and consciousness, or practices the mark of pleasure, suffering of feeling, perception, mental formations, and consciousness – this is not practicing the Perfection of Wisdom; or practices the mark of self, no-self of form, or practices the mark of self, no-self of form – this is not practicing the Perfection of Wisdom; or practices the mark of self, no-self of feeling, perception, mental formations, and consciousness, or practices the mark of self, no-self of feeling, perception, mental formations, and consciousness – this is not practicing the Perfection of Wisdom; or practices the purity, impurity of form, or practices the mark of purity, impurity of form – this is not practicing the Perfection of Wisdom; or practices the mark of purity, impurity of feeling, perception, mental formations, and consciousness, or practices the mark of purity, impurity of feeling, perception, mental formations, and consciousness – this is not practicing the Perfection of Wisdom; or practices the mark of empty, not-empty of form, or practices the mark of empty, not-empty of form – this is not practicing the Perfection of Wisdom; or practices the mark of empty, not-empty of feeling, perception, mental formations, and consciousness, or practices the mark of empty, not-empty of feeling, perception, mental formations, and consciousness – this is not practicing the Perfection of Wisdom; or practices the mark of signless, with-signs of form, or practices the mark of signless, with-signs of form – this is not practicing the Perfection of Wisdom; or practices the mark of signless, with-signs of feeling, perception, mental formations, and consciousness, or practices the mark of signless, with-signs of feeling, perception, mental formations, and consciousness – this is not practicing the Perfection of Wisdom; or practices the mark of wishless, with-wishes of form, or practices the mark of wishless, with-wishes of form – this is not practicing the Perfection of Wisdom; or practices the mark of wishless, with-wishes of feeling, perception, mental formations, and consciousness, or practices the mark of wishless, with-wishes of feeling, perception, mental formations, and consciousness – this is not practicing the Perfection of Wisdom; or practices the mark of tranquil, not-tranquil of form, or practices the mark of tranquil, not-tranquil of form – this is not practicing the Perfection of Wisdom; or practices the mark of tranquil, not-tranquil of feeling, perception, mental formations, and consciousness, or practices the mark of tranquil, not-tranquil of feeling, perception, mental formations, and consciousness – this is not practicing the Perfection of Wisdom; or practices the mark of remote, not-remote of feeling, perception, mental formations, and consciousness – this is not practicing the Perfection of Wisdom.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, practices the eye base, or practices the mark of the eye base – this is not practicing the Perfection of Wisdom; or practices the ear, nose, tongue, body, and mind bases, or practices the marks of the ear, nose, tongue, body, and mind bases – this is not practicing the Perfection of Wisdom; or practices the permanence, impermanence of the eye base, or practices the mark of permanence, impermanence of the eye base – this is not practicing the Perfection of Wisdom; or practices the permanence, impermanence of the ear, nose, tongue, body, and mind bases, or practices the mark of permanence, impermanence of the ear, nose, tongue, body, and mind bases – this is not practicing the Perfection of Wisdom; or practices the pleasure, suffering of the eye base, or practices the mark of pleasure, suffering of the eye base – this is not practicing the Perfection of Wisdom; or practices the pleasure, suffering of the ear, nose, tongue, body, and mind bases, or practices the mark of pleasure, suffering of the ear, nose, tongue, body, and mind bases – this is not practicing the Perfection of Wisdom; or practices the mark of self, no-self of the eye base, or practices the mark of self, no-self of the eye base – this is not practicing the Perfection of Wisdom; or practices the self, no-self of the ear, nose, tongue, body, and mind bases, or practices the mark of self, no-self of the ear, nose, tongue, body, and mind bases – this is not practicing the Perfection of Wisdom; or practices the purity, impurity of the eye base, or practices the mark of purity, impurity of the eye base – this is not practicing the Perfection of Wisdom; or practices the purity, impurity of the ear, nose, tongue, body, and mind bases, or practices the mark of purity, impurity of the ear, nose, tongue, body, and mind bases – this is not practicing the Perfection of Wisdom; or practices the empty, not-empty of the eye base, or practices the mark of empty, not-empty of the eye base – this is not practicing the Perfection of Wisdom; or practices the empty, not-empty of the ear, nose, tongue, body, and mind bases, or practices the mark of empty, not-empty of the ear, nose, tongue, body, and mind bases – this is not practicing the Perfection of Wisdom; or practices the signless, with-signs of the eye base, or practices the mark of signless, with-signs of the eye base – this is not practicing the Perfection of Wisdom; or practices the wishless, with-wishes of the eye base, or practices the mark of wishless, with-wishes of the eye base – this is not practicing the Perfection of Wisdom; or practices the wishless, with-wishes of the ear, nose, tongue, body, and mind bases, or practices the mark of wishless, with-wishes of the ear, nose, tongue, body, and mind bases – this is not practicing the Perfection of Wisdom; or practices the tranquil, not-tranquil of the eye base, or practices the mark of tranquil, not-tranquil of the eye base – this is not practicing the Perfection of Wisdom; or practices the tranquil, not-tranquil of the ear, nose, tongue, body, and mind bases, or practices the mark of tranquil, not-tranquil of the ear, nose, tongue, body, and mind bases – this is not practicing the Perfection of Wisdom; or practices the remote, not-remote of the eye base, or practices the mark of remote, not-remote of the eye base – this is not practicing the Perfection of Wisdom; or practices the remote, not-remote of the ear, nose, tongue, body, and mind bases, or practices the mark of remote, not-remote of the ear, nose, tongue, body, and mind bases – this is not practicing the Perfection of Wisdom. Or practices the form base, or practices the mark of the form base – this is not practicing the Perfection of Wisdom; or practices the sound, smell, taste, touch, and dharma bases, or practices the marks of the sound, smell, taste, touch, and dharma bases – this is not practicing the Perfection of Wisdom; or practices the permanence, impermanence of the form base, or practices the mark of permanence, impermanence of the form base – this is not practicing the Perfection of Wisdom; or practices the permanence, impermanence of the sound, smell, taste, touch, and dharma bases, or practices the mark of permanence, impermanence of the sound, smell, taste, touch, and dharma bases – this is not practicing the Perfection of Wisdom; or practices the pleasure, suffering of the form base, or practices the mark of pleasure, suffering of the form base – this is not practicing the Perfection of Wisdom; or practices the pleasure, suffering of the sound, smell, taste, touch, and dharma bases, or practices the mark of pleasure, suffering of the sound, smell, taste, touch, and dharma bases – this is not practicing the Perfection of Wisdom; or practices the self, no-self of the form base through the signless, with-signs of the form base, or the wishless, with-wishes, tranquil, not-tranquil, remote, not-remote of the form base, or practices the mark thereof – this is not practicing the Perfection of Wisdom; or practices the purity, impurity of the sound, smell, taste, touch, and dharma bases, or practices the mark of purity, impurity of the sound, smell, taste, touch, and dharma bases – this is not practicing the Perfection of Wisdom; or practices the empty, not-empty of the form base or the empty, not-empty of the sound, smell, taste, touch, and dharma bases – this is not practicing the Perfection of Wisdom; or practices the signless, with-signs of the form base or the sound, smell, taste, touch, and dharma bases – this is not practicing the Perfection of Wisdom; or practices the wishless, with-wishes, tranquil, not-tranquil, remote, not-remote of the form base, or of the sound, smell, taste, touch, and dharma bases – this is not practicing the Perfection of Wisdom.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, practices the eye, form, and eye-consciousness elements, and eye-contact along with the feelings arising conditioned by eye-contact, or practices the marks of the eye element through the feelings arising conditioned by eye-contact – this is not practicing the Perfection of Wisdom; or practices the permanence, impermanence of the eye, form, and eye-consciousness elements and eye-contact along with the feelings arising conditioned by eye-contact, or practices the mark of permanence, impermanence of the eye element through the feelings arising conditioned by eye-contact – this is not practicing the Perfection of Wisdom; or practices the pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, or remote, not-remote of the eye, form, and eye-consciousness elements and eye-contact along with the feelings arising conditioned by eye-contact, or practices the respective marks thereof – this is not practicing the Perfection of Wisdom. Or practices the ear, sound, and ear-consciousness elements, and ear-contact along with the feelings arising conditioned by ear-contact, or practices the marks thereof – this is not practicing the Perfection of Wisdom; or practices the permanence, impermanence, pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, or remote, not-remote of the ear, sound, and ear-consciousness elements and ear-contact along with the feelings arising conditioned by ear-contact, or practices the respective marks thereof – this is not practicing the Perfection of Wisdom. Or practices the nose, smell, and nose-consciousness elements, and nose-contact along with the feelings arising conditioned by nose-contact, or practices the marks thereof – this is not practicing the Perfection of Wisdom; or practices the permanence, impermanence, pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, or remote, not-remote of the nose, smell, and nose-consciousness elements and nose-contact along with the feelings arising conditioned by nose-contact, or practices the respective marks thereof – this is not practicing the Perfection of Wisdom. Or practices the tongue, taste, and tongue-consciousness elements, and tongue-contact along with the feelings arising conditioned by tongue-contact, or practices the marks thereof – this is not practicing the Perfection of Wisdom; or practices the permanence, impermanence, pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, or remote, not-remote of the tongue, taste, and tongue-consciousness elements and tongue-contact along with the feelings arising conditioned by tongue-contact, or practices the respective marks thereof – this is not practicing the Perfection of Wisdom. Or practices the body, touch, and body-consciousness elements, and body-contact along with the feelings arising conditioned by body-contact, or practices the marks thereof – this is not practicing the Perfection of Wisdom; or practices the permanence, impermanence, pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, or remote, not-remote of the body, touch, and body-consciousness elements and body-contact along with the feelings arising conditioned by body-contact, or practices the respective marks thereof – this is not practicing the Perfection of Wisdom. Or practices the mind, dharma, and mind-consciousness elements, and mind-contact along with the feelings arising conditioned by mind-contact, or practices the marks thereof – this is not practicing the Perfection of Wisdom; or practices the permanence, impermanence, pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, or remote, not-remote of the mind, dharma, and mind-consciousness elements and mind-contact along with the feelings arising conditioned by mind-contact, or practices the respective marks thereof – this is not practicing the Perfection of Wisdom.
World-Honored One, if a great Bodhisattva without skillful means, when practicing the Perfection of Wisdom, practices the earth element, or practices the mark of the earth element – this is not practicing the Perfection of Wisdom; or practices the water, fire, wind, space, and consciousness elements, or practices the marks of the water, fire, wind, space, and consciousness elements – this is not practicing the Perfection of Wisdom; or practices the permanence, impermanence of the earth element, or practices the mark of permanence, impermanence of the earth element – this is not practicing the Perfection of Wisdom; or practices the permanence, impermanence of the water, fire, wind, space, and consciousness elements, or practices the mark of permanence, impermanence of the water, fire, wind, space, and consciousness elements – this is not practicing the Perfection of Wisdom; or practices the pleasure, suffering of the earth element, or practices the mark of pleasure, suffering of the earth element – this is not practicing the Perfection of Wisdom; or practices the pleasure, suffering of the water, fire, wind, space, and consciousness elements, or practices the mark of pleasure, suffering of the water, fire, wind, space, and consciousness elements – this is not practicing the Perfection of Wisdom; or practices the self, no-self of the earth element, or practices the mark of self, no-self of the earth element – this is not practicing the Perfection of Wisdom; or practices the self, no-self of the water, fire, wind, space, and consciousness elements, or practices the mark of self, no-self of the water, fire, wind, space, and consciousness elements – this is not practicing the Perfection of Wisdom; or practices the purity, impurity of the earth element, or practices the mark of purity, impurity of the earth element – this is not practicing the Perfection of Wisdom; or practices the purity, impurity of the water, fire, wind, space, and consciousness elements, or practices the mark of purity, impurity of the water, fire, wind, space, and consciousness elements – this is not practicing the Perfection of Wisdom; or practices the empty, not-empty of the earth element, or practices the mark of empty, not-empty of the earth element – this is not practicing the Perfection of Wisdom; or practices the empty, not-empty of the water, fire, wind, space, and consciousness elements, or practices the mark of empty, not-empty of the water, fire, wind, space, and consciousness elements – this is not practicing the Perfection of Wisdom; or practices the signless, with-signs of the earth element, or practices the mark of signless, with-signs of the earth element – this is not practicing the Perfection of Wisdom; or practices the signless, with-signs of the water, fire, wind, space, and consciousness elements, or practices the mark of signless, with-signs of the water, fire, wind, space, and consciousness elements – this is not practicing the Perfection of Wisdom; or practices the wishless, with-wishes of the earth element, or practices the mark of wishless, with-wishes of the earth element – this is not practicing the Perfection of Wisdom; or practices the wishless, with-wishes of the water, fire, wind, space, and consciousness elements, or practices the mark of wishless, with-wishes of the water, fire, wind, space, and consciousness elements – this is not practicing the Perfection of Wisdom; or practices the tranquil, not-tranquil of the water, fire, wind, space, and consciousness elements – this is not practicing the Perfection of Wisdom; or practices the remote, not-remote of the earth element, or practices the mark of remote, not-remote of the earth element – this is not practicing the Perfection of Wisdom; or practices the remote, not-remote of the water, fire, wind, space, and consciousness elements, or practices the mark of remote, not-remote of the water, fire, wind, space, and consciousness elements – this is not practicing the Perfection of Wisdom.
– o0o –
End Of Volume 38