THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 40
Section 10: THE CHARACTERISTICS OF PRAJÑĀ (3)
Śāriputra, if a great Bodhisattva with skillful means, when practicing the Perfection of Wisdom, does not practice the eye, form, and eye-consciousness elements, and eye-contact along with the feelings arising conditioned by eye-contact, does not practice the marks of the eye element through the feelings arising conditioned by eye-contact – this is practicing the Perfection of Wisdom. Does not practice the permanence, impermanence of the eye, form, and eye-consciousness elements, and eye-contact along with the feelings arising conditioned by eye-contact, does not practice the mark of permanence, impermanence of the eye element through the feelings arising conditioned by eye-contact – this is practicing the Perfection of Wisdom. Does not practice the pleasure, suffering of the eye, form, and eye-consciousness elements, and eye-contact along with the feelings arising conditioned by eye-contact, does not practice the mark of pleasure, suffering of the eye element through the feelings arising conditioned by eye-contact – this is practicing the Perfection of Wisdom. Does not practice the self, no-self of the eye, form, and eye-consciousness elements, and eye-contact along with the feelings arising conditioned by eye-contact, does not practice the mark of self, no-self of the eye element through the feelings arising conditioned by eye-contact – this is practicing the Perfection of Wisdom. Does not practice the purity, impurity of the eye, form, and eye-consciousness elements, and eye-contact along with the feelings arising conditioned by eye-contact, does not practice the mark of purity, impurity of the eye element through the feelings arising conditioned by eye-contact – this is practicing the Perfection of Wisdom. Does not practice the empty, not-empty of the eye, form, and eye-consciousness elements, and eye-contact along with the feelings arising conditioned by eye-contact, does not practice the mark of empty, not-empty of the eye element through the feelings arising conditioned by eye-contact – this is practicing the Perfection of Wisdom. Does not practice the signless, with-signs of the eye, form, and eye-consciousness elements, and eye-contact along with the feelings arising conditioned by eye-contact, does not practice the mark of signless, with-signs of the eye element through the feelings arising conditioned by eye-contact – this is practicing the Perfection of Wisdom. Does not practice the wishless, with-wishes of the eye, form, and eye-consciousness elements, and eye-contact along with the feelings arising conditioned by eye-contact, does not practice the mark of wishless, with-wishes of the eye element through the feelings arising conditioned by eye-contact – this is practicing the Perfection of Wisdom. Does not practice the tranquil, not-tranquil of the eye, form, and eye-consciousness elements, and eye-contact along with the feelings arising conditioned by eye-contact, does not practice the mark of tranquil, not-tranquil of the eye element through the feelings arising conditioned by eye-contact – this is practicing the Perfection of Wisdom. Does not practice the remote, not-remote of the eye, form, and eye-consciousness elements, and eye-contact along with the feelings arising conditioned by eye-contact, does not practice the mark of remote, not-remote of the eye element through the feelings arising conditioned by eye-contact – this is practicing the Perfection of Wisdom.
Śāriputra, know that this is a great Bodhisattva practicing the Perfection of Wisdom with skillful means. Why? Śāriputra, because the eye element and the nature of the eye element are empty; the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact, and the nature of the form element through the feelings arising conditioned by eye-contact, are empty. Śāriputra, that eye element is not the eye element; emptiness is the eye element; emptiness is not the eye element; the eye element does not depart from emptiness; emptiness does not depart from the eye element; the eye element itself is emptiness; emptiness itself is the eye element; with the form element, eye-consciousness element, and eye-contact along with the feelings arising conditioned by eye-contact, it is likewise.
Śāriputra, if a great Bodhisattva with skillful means, when practicing the Perfection of Wisdom, does not practice the ear, sound, and ear-consciousness elements, and ear-contact along with the feelings arising conditioned by ear-contact, does not practice the marks of the ear element through the feelings arising conditioned by ear-contact – this is practicing the Perfection of Wisdom. Does not practice 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, does not practice the respective marks thereof – this is practicing the Perfection of Wisdom.
Śāriputra, know that this is a great Bodhisattva practicing the Perfection of Wisdom with skillful means. Why? Śāriputra, because the ear element and the nature of the ear element are empty; the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact, and the nature of the sound element through the feelings arising conditioned by ear-contact, are empty. Śāriputra, that ear element is not the ear element; emptiness is the ear element; emptiness is not the ear element; the ear element does not depart from emptiness; emptiness does not depart from the ear element; the ear element itself is emptiness; emptiness itself is the ear element; with the sound element, ear-consciousness element, and ear-contact along with the feelings arising conditioned by ear-contact, it is likewise.
Śāriputra, if a great Bodhisattva with skillful means, when practicing the Perfection of Wisdom, does not practice the nose, smell, and nose-consciousness elements, and nose-contact along with the feelings arising conditioned by nose-contact, does not practice the marks of the nose element through the feelings arising conditioned by nose-contact – this is practicing the Perfection of Wisdom. Does not practice 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, does not practice the respective marks thereof – this is practicing the Perfection of Wisdom.
Śāriputra, know that this is a great Bodhisattva practicing the Perfection of Wisdom with skillful means. Why? Śāriputra, because the nose element, smell element, nose-consciousness element, and nose-contact along with the feelings arising conditioned by nose-contact, and the nature of the smell element through the feelings arising conditioned by nose-contact, are empty. Śāriputra, that nose element is not the nose element; emptiness is the nose element; emptiness is not the nose element; the nose element does not depart from emptiness; emptiness does not depart from the nose element; the nose element itself is emptiness; emptiness itself is the nose element; with the smell element through the feelings arising conditioned by nose-contact, it is likewise.
Śāriputra, if a great Bodhisattva with skillful means, when practicing the Perfection of Wisdom, does not practice the tongue, taste, and tongue-consciousness elements, and tongue-contact along with the feelings arising conditioned by tongue-contact, does not practice the marks of the tongue element through the feelings arising conditioned by tongue-contact – this is practicing the Perfection of Wisdom. Does not practice 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, does not practice the respective marks thereof – this is practicing the Perfection of Wisdom.
Śāriputra, know that this is a great Bodhisattva practicing the Perfection of Wisdom with skillful means. Why? Śāriputra, because the tongue element and the nature of the tongue element are empty; the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact, and the nature of the taste element through the feelings arising conditioned by tongue-contact, are empty. Śāriputra, that tongue element is not the tongue element; emptiness is the tongue element; emptiness is not the tongue element; the tongue element does not depart from emptiness; emptiness does not depart from the tongue element; the tongue element itself is emptiness; emptiness itself is the tongue element; with the taste element, tongue-consciousness element, and tongue-contact along with the feelings arising conditioned by tongue-contact, it is likewise.
Śāriputra, if a great Bodhisattva with skillful means, when practicing the Perfection of Wisdom, does not practice the body, touch, and body-consciousness elements, and body-contact along with the feelings arising conditioned by body-contact, does not practice the marks of the body element through the feelings arising conditioned by body-contact – this is practicing the Perfection of Wisdom. Does not practice 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, does not practice the respective marks thereof – this is practicing the Perfection of Wisdom.
Śāriputra, know that this is a great Bodhisattva practicing the Perfection of Wisdom with skillful means. Why? Śāriputra, because the body element and the nature of the body element are empty; the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact, and the nature of the touch element through the feelings arising conditioned by body-contact, are empty. Śāriputra, that body element is not the body element; emptiness is the body element; emptiness is not the body element; the body element does not depart from emptiness; emptiness does not depart from the body element; the body element itself is emptiness; emptiness itself is the body element; with the touch element, body-consciousness element, and body-contact along with the feelings arising conditioned by body-contact, it is likewise.
Śāriputra, if a great Bodhisattva with skillful means, when practicing the Perfection of Wisdom, does not practice the mind, dharma, and mind-consciousness elements, and mind-contact along with the feelings arising conditioned by mind-contact, does not practice the marks of the mind element through the feelings arising conditioned by mind-contact – this is practicing the Perfection of Wisdom. Does not practice the permanence, impermanence, pleasure, suffering of the mind, dharma, and mind-consciousness elements, and mind-contact along with the feelings arising conditioned by mind-contact, does not practice the respective marks thereof – this is practicing the Perfection of Wisdom. Does not practice the self, no-self of the mind, dharma, and mind-consciousness elements, and mind-contact along with the feelings arising conditioned by mind-contact, does not practice the mark of self, no-self of the mind element through the feelings arising conditioned by mind-contact – this is practicing the Perfection of Wisdom. Does not practice the 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, does not practice the respective marks thereof – this is practicing the Perfection of Wisdom.
Śāriputra, know that this is a great Bodhisattva practicing the Perfection of Wisdom with skillful means. Why? Śāriputra, because the mind element and the nature of the mind element are empty; the dharma element, mind-consciousness element, and mind-contact along with the feelings arising conditioned by mind-contact, and the nature of the dharma element through the feelings arising conditioned by mind-contact, are empty. Śāriputra, that mind element is not the mind element; emptiness is the mind element; emptiness is not the mind element; the mind element does not depart from emptiness; emptiness does not depart from the mind element; the mind element itself is emptiness; emptiness itself is the mind element; with the dharma element through the feelings arising conditioned by mind-contact, it is likewise.
Śāriputra, if a great Bodhisattva with skillful means, when practicing the Perfection of Wisdom, does not practice the earth element, does not practice the mark of the earth element – this is practicing the Perfection of Wisdom. Does not practice the water, fire, wind, space, and consciousness elements, does not practice the marks of the water, fire, wind, space, and consciousness elements – this is practicing the Perfection of Wisdom. Does not practice the permanence, impermanence of the earth element, does not practice the mark of permanence, impermanence of the earth element – this is practicing the Perfection of Wisdom. Does not practice the permanence, impermanence of the water, fire, wind, space, and consciousness elements, does not practice the mark of permanence, impermanence of the water, fire, wind, space, and consciousness elements – this is practicing the Perfection of Wisdom. Does not practice the pleasure, suffering of the earth element, does not practice the mark of pleasure, suffering of the earth element – this is practicing the Perfection of Wisdom. Does not practice the pleasure, suffering of the water, fire, wind, space, and consciousness elements, does not practice the mark of pleasure, suffering of the water, fire, wind, space, and consciousness elements – this is practicing the Perfection of Wisdom. Does not practice the self, no-self of the earth element, does not practice the mark of self, no-self of the earth element – this is practicing the Perfection of Wisdom. Does not practice the self, no-self of the water, fire, wind, space, and consciousness elements, does not practice the mark of self, no-self of the water, fire, wind, space, and consciousness elements – this is practicing the Perfection of Wisdom. Does not practice the purity, impurity of the earth element, does not practice the mark of purity, impurity of the earth element – this is practicing the Perfection of Wisdom. Does not practice the purity, impurity of the water, fire, wind, space, and consciousness elements, does not practice the mark of purity, impurity of the water, fire, wind, space, and consciousness elements – this is practicing the Perfection of Wisdom. Does not practice the empty, not-empty of the earth element, does not practice the mark of empty, not-empty of the earth element – this is practicing the Perfection of Wisdom. Does not practice the empty, not-empty of the water, fire, wind, space, and consciousness elements, does not practice the mark of empty, not-empty of the water, fire, wind, space, and consciousness elements – this is practicing the Perfection of Wisdom. Does not practice the signless, with-signs of the earth element, does not practice the mark of signless, with-signs of the earth element – this is practicing the Perfection of Wisdom. Does not practice the signless, with-signs of the water, fire, wind, space, and consciousness elements, does not practice the mark of signless, with-signs of the water, fire, wind, space, and consciousness elements – this is practicing the Perfection of Wisdom. Does not practice the wishless, with-wishes of the earth element, does not practice the mark of wishless, with-wishes of the earth element – this is practicing the Perfection of Wisdom. Does not practice the wishless, with-wishes of the water, fire, wind, space, and consciousness elements, does not practice the mark of wishless, with-wishes of the water, fire, wind, space, and consciousness elements – this is practicing the Perfection of Wisdom. Does not practice the tranquil, not-tranquil of the water, fire, wind, space, and consciousness elements – this is practicing the Perfection of Wisdom. Does not practice the remote, not-remote of the earth element, does not practice the mark of remote, not-remote of the earth element – this is practicing the Perfection of Wisdom. Does not practice the remote, not-remote of the water, fire, wind, space, and consciousness elements, does not practice the mark of remote, not-remote of the water, fire, wind, space, and consciousness elements – this is practicing the Perfection of Wisdom.
Śāriputra, know that this is a great Bodhisattva practicing the Perfection of Wisdom with skillful means. Why? Śāriputra, because the earth element and the nature of the earth element are empty; the water, fire, wind, space, and consciousness elements and the nature of the water, fire, wind, space, and consciousness elements are empty. Śāriputra, that earth element is not the earth element; emptiness is the earth element; emptiness is not the earth element; the earth element does not depart from emptiness; emptiness does not depart from the earth element; the earth element itself is emptiness; emptiness itself is the earth element; with the water, fire, wind, space, and consciousness elements, it is likewise.
Śāriputra, if a great Bodhisattva with skillful means, when practicing the Perfection of Wisdom, does not practice the Noble Truth of Suffering, does not practice the mark of the Noble Truth of Suffering – this is practicing the Perfection of Wisdom. Does not practice the Noble Truths of Arising, Cessation, and Path, does not practice the marks of the Noble Truths of Arising, Cessation, and Path – this is practicing the Perfection of Wisdom. Does not practice 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 Noble Truth of Suffering, does not practice the respective marks thereof – this is practicing the Perfection of Wisdom. Does not practice 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 Noble Truths of Arising, Cessation, and Path, does not practice the respective marks thereof – this is practicing the Perfection of Wisdom.
Śāriputra, know that this is a great Bodhisattva practicing the Perfection of Wisdom with skillful means. Why? Śāriputra, because the Noble Truth of Suffering and the nature of the Noble Truth of Suffering are empty; the Noble Truths of Arising, Cessation, and Path and the nature of the Noble Truths of Arising, Cessation, and Path are empty. Śāriputra, that Noble Truth of Suffering is not the Noble Truth of Suffering; emptiness is the Noble Truth of Suffering; emptiness is not the Noble Truth of Suffering; the Noble Truth of Suffering does not depart from emptiness; emptiness does not depart from the Noble Truth of Suffering; the Noble Truth of Suffering itself is emptiness; emptiness itself is the Noble Truth of Suffering; with the Noble Truths of Arising, Cessation, and Path, it is likewise.
Śāriputra, if a great Bodhisattva with skillful means, when practicing the Perfection of Wisdom, does not practice ignorance, does not practice the mark of ignorance – this is practicing the Perfection of Wisdom. Does not practice formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair, does not practice the marks of formations through old-age-and-death, sorrow, lamentation, suffering, distress, and despair – this is practicing the Perfection of Wisdom. Does not practice the permanence, impermanence, pleasure, suffering, self, no-self, purity, impurity, empty, not-empty of ignorance, does not practice the respective marks thereof – this is practicing the Perfection of Wisdom. Does not practice the permanence, impermanence, pleasure, suffering, self, no-self, purity, impurity, empty, not-empty of formations through old-age-and-death, sorrow, lamentation, suffering, distress, and despair, does not practice the respective marks thereof – this is practicing the Perfection of Wisdom. Does not practice the signless, with-signs, wishless, with-wishes, tranquil, not-tranquil, or remote, not-remote of ignorance, does not practice the respective marks thereof – this is practicing the Perfection of Wisdom. Does not practice the wishless, with-wishes, tranquil, not-tranquil, or remote, not-remote of formations through old-age-and-death, sorrow, lamentation, suffering, distress, and despair, does not practice the respective marks thereof – this is practicing the Perfection of Wisdom.
Śāriputra, know that this is a great Bodhisattva practicing the Perfection of Wisdom with skillful means. Why? Śāriputra, because ignorance and the nature of ignorance are empty; formations, consciousness, name-and-form, six bases, contact, feeling, craving, clinging, becoming, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair, and the nature of formations through old-age-and-death, sorrow, lamentation, suffering, distress, and despair, are empty. Śāriputra, that ignorance is not ignorance; emptiness is ignorance; emptiness is not ignorance; ignorance does not depart from emptiness; emptiness does not depart from ignorance; ignorance itself is emptiness; emptiness itself is ignorance; with formations through old-age-and-death, sorrow, lamentation, suffering, distress, and despair, it is likewise.
Śāriputra, if a great Bodhisattva with skillful means, when practicing the Perfection of Wisdom, does not practice the four Dhyānas, does not practice the mark of the four Dhyānas – this is practicing the Perfection of Wisdom. Does not practice the four Immeasurables and four Formless Absorptions, does not practice the marks of the four Immeasurables and four Formless Absorptions – this is practicing the Perfection of Wisdom. Does not practice 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 four Dhyānas, does not practice the respective marks thereof – this is practicing the Perfection of Wisdom. Does not practice 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 four Immeasurables and four Formless Absorptions, does not practice the respective marks thereof – this is practicing the Perfection of Wisdom.
Śāriputra, know that this is a great Bodhisattva practicing the Perfection of Wisdom with skillful means. Why? Śāriputra, because the four Dhyānas and the nature of the four Dhyānas are empty; the four Immeasurables, four Formless Absorptions, and the nature of the four Immeasurables and four Formless Absorptions are empty. Śāriputra, that four Dhyānas are not the four Dhyānas; emptiness is the four Dhyānas; emptiness is not the four Dhyānas; the four Dhyānas do not depart from emptiness; emptiness does not depart from the four Dhyānas; the four Dhyānas themselves are emptiness; emptiness itself is the four Dhyānas; with the four Immeasurables and four Formless Absorptions, it is likewise.
Śāriputra, if a great Bodhisattva with skillful means, when practicing the Perfection of Wisdom, does not practice the four Foundations of Mindfulness, does not practice the mark of the four Foundations of Mindfulness – this is practicing the Perfection of Wisdom. Does not practice the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, and eight Factors of the Noble Path, does not practice the marks of the four Right Efforts through eight Factors of the Noble Path – this is practicing the Perfection of Wisdom. Does not practice the permanence, impermanence, pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes of the four Foundations of Mindfulness, does not practice the respective marks thereof – this is practicing the Perfection of Wisdom. Does not practice the permanence, impermanence, pleasure, suffering, self, no-self, purity, impurity, empty, not-empty, signless, with-signs, wishless, with-wishes of the four Right Efforts through eight Factors of the Noble Path, does not practice the respective marks thereof – this is practicing the Perfection of Wisdom. Does not practice the tranquil, not-tranquil 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, does not practice the mark of tranquil, not-tranquil of the four Right Efforts through eight Factors of the Noble Path – this is practicing the Perfection of Wisdom. Does not practice the remote, not-remote of the four Foundations of Mindfulness, does not practice the mark of remote, not-remote of the four Foundations of Mindfulness – this is practicing the Perfection of Wisdom. Does not practice the remote, not-remote 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, does not practice the mark of remote, not-remote of the four Right Efforts through eight Factors of the Noble Path – this is practicing the Perfection of Wisdom.
Śāriputra, know that this is a great Bodhisattva practicing the Perfection of Wisdom with skillful means. Why? Śāriputra, because the four Foundations of Mindfulness and the nature of the four Foundations of Mindfulness are empty; the four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, eight Factors of the Noble Path, and the nature of the four Right Efforts through eight Factors of the Noble Path, are empty. Śāriputra, that four Foundations of Mindfulness are not the four Foundations of Mindfulness; emptiness is the four Foundations of Mindfulness; emptiness is not the four Foundations of Mindfulness; the four Foundations of Mindfulness do not depart from emptiness; emptiness does not depart from the four Foundations of Mindfulness; the four Foundations of Mindfulness themselves are emptiness; emptiness itself is the four Foundations of Mindfulness; with the four Right Efforts through eight Factors of the Noble Path, it is likewise.
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End Of Volume 40