THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 71
Chapter 19: PRACTICES OF CONTEMPLATION (2)
World-Honored One, the perfection of generosity is without arising so it is not the perfection of generosity; the perfections of pure precepts, patience, energy, meditation, and wisdom are without arising so they are not the perfections of pure precepts, patience, energy, meditation, or wisdom. Why? Because the perfection of generosity and non-arising are not two, not two parts; the perfections of pure precepts, patience, energy, meditation, and wisdom and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the perfection of generosity is without arising so it is not the perfection of generosity; the perfections of pure precepts, patience, energy, meditation, and wisdom are without arising so they are not the perfections of pure precepts, patience, energy, meditation, or wisdom.
World-Honored One, the four dhyānas are without arising so they are not the four dhyānas; the four immeasurables and four formless concentrations are without arising so they are not the four immeasurables or four formless concentrations. Why? Because the four dhyānas and non-arising are not two, not two parts; the four immeasurables and four formless concentrations and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the four dhyānas are without arising so they are not the four dhyānas; the four immeasurables and four formless concentrations are without arising so they are not the four immeasurables or four formless concentrations.
World-Honored One, the eight liberations are without arising so they are not the eight liberations; the eight spheres of mastery, nine successive concentrations, and ten totalities are without arising so they are not the eight spheres of mastery, nine successive concentrations, or ten totalities. Why? Because the eight liberations and non-arising are not two, not two parts; the eight spheres of mastery, nine successive concentrations, and ten totalities and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the eight liberations are without arising so they are not the eight liberations; the eight spheres of mastery, nine successive concentrations, and ten totalities are without arising so they are not the eight spheres of mastery, nine successive concentrations, or ten totalities.
World-Honored One, the four foundations of mindfulness are without arising so they are not the four foundations of mindfulness; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are without arising so they are not the four right efforts through the noble eightfold path. Why? Because the four foundations of mindfulness and non-arising are not two, not two parts; the four right efforts through the noble eightfold path and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the four foundations of mindfulness are without arising so they are not the four foundations of mindfulness; the four right efforts through the noble eightfold path are without arising so they are not the four right efforts through the noble eightfold path.
World-Honored One, the dharma gate of liberation through emptiness is without arising so it is not the dharma gate of liberation through emptiness; the dharma gates of liberation through signlessness and wishlessness are without arising so they are not the dharma gates of liberation through signlessness or wishlessness. Why? Because the dharma gate of liberation through emptiness and non-arising are not two, not two parts; the dharma gates of liberation through signlessness and wishlessness and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the dharma gate of liberation through emptiness is without arising so it is not the dharma gate of liberation through emptiness; the dharma gates of liberation through signlessness and wishlessness are without arising so they are not the dharma gates of liberation through signlessness or wishlessness.
World-Honored One, the five kinds of eyes are without arising so they are not the five kinds of eyes; the six supernatural powers are without arising so they are not the six supernatural powers. Why? Because the five kinds of eyes and non-arising are not two, not two parts; the six supernatural powers and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the five kinds of eyes are without arising so they are not the five kinds of eyes; the six supernatural powers are without arising so they are not the six supernatural powers.
World-Honored One, the ten powers of the Buddha are without arising so they are not the ten powers of the Buddha; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are without arising so they are not the four fearlessnesses through the eighteen unshared qualities of the Buddha. Why? Because the ten powers of the Buddha and non-arising are not two, not two parts; the four fearlessnesses through the eighteen unshared qualities of the Buddha and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the ten powers of the Buddha are without arising so they are not the ten powers of the Buddha; the four fearlessnesses through the eighteen unshared qualities of the Buddha are without arising so they are not the four fearlessnesses through the eighteen unshared qualities of the Buddha.
World-Honored One, suchness is without arising so it is not suchness; the dharma realm, dharma nature, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm are without arising so they are not the dharma realm through the inconceivable realm. Why? Because suchness and non-arising are not two, not two parts; the dharma realm through the inconceivable realm and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore suchness is without arising so it is not suchness; the dharma realm through the inconceivable realm are without arising so they are not the dharma realm through the inconceivable realm.
World-Honored One, the fruit of Supreme Enlightenment is without arising so it is not the fruit of Supreme Enlightenment; the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects are without arising so they are not the wisdom of all-knowing, wisdom of the aspects of the path, or wisdom of all aspects. Why? Because the fruit of Supreme Enlightenment and non-arising are not two, not two parts; the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the fruit of Supreme Enlightenment is without arising so it is not the fruit of Supreme Enlightenment; the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects are without arising so they are not the wisdom of all-knowing, wisdom of the aspects of the path, or wisdom of all aspects.
World-Honored One, the dharma of non-forgetfulness is without arising so it is not the dharma of non-forgetfulness; the nature of constant equanimity is without arising so it is not the nature of constant equanimity. Why? Because the dharma of non-forgetfulness and non-arising are not two, not two parts; the nature of constant equanimity and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the dharma of non-forgetfulness is without arising so it is not the dharma of non-forgetfulness; the nature of constant equanimity is without arising so it is not the nature of constant equanimity.
World-Honored One, all the dhāraṇī dharma gates are without arising so they are not all the dhāraṇī dharma gates; all the samādhi dharma gates are without arising so they are not all the samādhi dharma gates. Why? Because all the dhāraṇī dharma gates and non-arising are not two, not two parts; all the samādhi dharma gates and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore all the dhāraṇī dharma gates are without arising so they are not all the dhāraṇī dharma gates; all the samādhi dharma gates are without arising so they are not all the samādhi dharma gates.
World-Honored One, form is without ceasing so it is not form; feeling, perception, formation, and consciousness are without ceasing so they are not feeling, perception, formation, or consciousness. Why? Because form and non-ceasing are not two, not two parts; feeling, perception, formation, and consciousness and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore form is without ceasing so it is not form; feeling, perception, formation, and consciousness are without ceasing so they are not feeling, perception, formation, or consciousness.
World-Honored One, the eye base is without ceasing so it is not the eye base; the ear, nose, tongue, body, and mind bases are without ceasing so they are not the ear, nose, tongue, body, or mind base. Why? Because the eye base and non-ceasing are not two, not two parts; the ear, nose, tongue, body, and mind bases and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the eye base is without ceasing so it is not the eye base; the ear, nose, tongue, body, and mind bases are without ceasing so they are not the ear, nose, tongue, body, or mind base.
World-Honored One, the form base is without ceasing so it is not the form base; the sound, smell, taste, touch, and dharma bases are without ceasing so they are not the sound, smell, taste, touch, or dharma base. Why? Because the form base and non-ceasing are not two, not two parts; the sound, smell, taste, touch, and dharma bases and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the form base is without ceasing so it is not the form base; the sound, smell, taste, touch, and dharma bases are without ceasing so they are not the sound, smell, taste, touch, or dharma base.
World-Honored One, the eye element is without ceasing so it is not the eye element; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are without ceasing so they are not the form element through the feelings arising from eye contact as condition. Why? Because the eye element and non-ceasing are not two, not two parts; the form element through the feelings arising from eye contact as condition and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the eye element is without ceasing so it is not the eye element; the form element through the feelings arising from eye contact as condition are without ceasing so they are not the form element through the feelings arising from eye contact as condition.
World-Honored One, the ear element is without ceasing so it is not the ear element; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are without ceasing so they are not the sound element through the feelings arising from ear contact as condition. Why? Because the ear element and non-ceasing are not two, not two parts; the sound element through the feelings arising from ear contact as condition and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the ear element is without ceasing so it is not the ear element; the sound element through the feelings arising from ear contact as condition are without ceasing so they are not the sound element through the feelings arising from ear contact as condition.
World-Honored One, the nose element is without ceasing so it is not the nose element; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are without ceasing so they are not the smell element through the feelings arising from nose contact as condition. Why? Because the nose element and non-ceasing are not two, not two parts; the smell element through the feelings arising from nose contact as condition and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the nose element is without ceasing so it is not the nose element; the smell element through the feelings arising from nose contact as condition are without ceasing so they are not the smell element through the feelings arising from nose contact as condition.
World-Honored One, the tongue element is without ceasing so it is not the tongue element; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are without ceasing so they are not the taste element through the feelings arising from tongue contact as condition. Why? Because the tongue element and non-ceasing are not two, not two parts; the taste element through the feelings arising from tongue contact as condition and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the tongue element is without ceasing so it is not the tongue element; the taste element through the feelings arising from tongue contact as condition are without ceasing so they are not the taste element through the feelings arising from tongue contact as condition.
World-Honored One, the body element is without ceasing so it is not the body element; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are without ceasing so they are not the touch element through the feelings arising from body contact as condition. Why? Because the body element and non-ceasing are not two, not two parts; the touch element through the feelings arising from body contact as condition and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the body element is without ceasing so it is not the body element; the touch element through the feelings arising from body contact as condition are without ceasing so they are not the touch element through the feelings arising from body contact as condition.
World-Honored One, the mind element is without ceasing so it is not the mind element; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are without ceasing so they are not the dharma element through the feelings arising from mind contact as condition. Why? Because the mind element and non-ceasing are not two, not two parts; the dharma element through the feelings arising from mind contact as condition and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the mind element is without ceasing so it is not the mind element; the dharma element through the feelings arising from mind contact as condition are without ceasing so they are not the dharma element through the feelings arising from mind contact as condition.
World-Honored One, the earth element is without ceasing so it is not the earth element; the water, fire, wind, space, and consciousness elements are without ceasing so they are not the water, fire, wind, space, or consciousness element. Why? Because the earth element and non-ceasing are not two, not two parts; the water, fire, wind, space, and consciousness elements and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the earth element is without ceasing so it is not the earth element; the water, fire, wind, space, and consciousness elements are without ceasing so they are not the water, fire, wind, space, or consciousness element.
World-Honored One, the noble truth of suffering is without ceasing so it is not the noble truth of suffering; the noble truths of origination, cessation, and the path are without ceasing so they are not the noble truths of origination, cessation, or the path. Why? Because the noble truth of suffering and non-ceasing are not two, not two parts; the noble truths of origination, cessation, and the path and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the noble truth of suffering is without ceasing so it is not the noble truth of suffering; the noble truths of origination, cessation, and the path are without ceasing so they are not the noble truths of origination, cessation, or the path.
World-Honored One, ignorance is without ceasing so it is not ignorance; formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are without ceasing so they are not formations through aging-and-death with sorrow, lamentation, pain, grief, and despair. Why? Because ignorance and non-ceasing are not two, not two parts; formations through aging-and-death with sorrow, lamentation, pain, grief, and despair and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore ignorance is without ceasing so it is not ignorance; formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are without ceasing so they are not formations through aging-and-death with sorrow, lamentation, pain, grief, and despair.
World-Honored One, inner emptiness is without ceasing so it is not inner emptiness; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are without ceasing so they are not outer emptiness through emptiness of non-nature-self-nature. Why? Because inner emptiness and non-ceasing are not two, not two parts; outer emptiness through emptiness of non-nature-self-nature and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore inner emptiness is without ceasing so it is not inner emptiness; outer emptiness through emptiness of non-nature-self-nature are without ceasing so they are not outer emptiness through emptiness of non-nature-self-nature.
World-Honored One, the perfection of generosity is without ceasing so it is not the perfection of generosity; the perfections of pure precepts, patience, energy, meditation, and wisdom are without ceasing so they are not the perfections of pure precepts, patience, energy, meditation, or wisdom. Why? Because the perfection of generosity and non-ceasing are not two, not two parts; the perfections of pure precepts, patience, energy, meditation, and wisdom and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the perfection of generosity is without ceasing so it is not the perfection of generosity; the perfections of pure precepts, patience, energy, meditation, and wisdom are without ceasing so they are not the perfections of pure precepts, patience, energy, meditation, or wisdom.
World-Honored One, the four dhyānas are without ceasing so they are not the four dhyānas; the four immeasurables and four formless concentrations are without ceasing so they are not the four immeasurables or four formless concentrations. Why? Because the four dhyānas and non-ceasing are not two, not two parts; the four immeasurables and four formless concentrations and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the four dhyānas are without ceasing so they are not the four dhyānas; the four immeasurables and four formless concentrations are without ceasing so they are not the four immeasurables or four formless concentrations.
World-Honored One, the eight liberations are without ceasing so they are not the eight liberations; the eight spheres of mastery, nine successive concentrations, and ten totalities are without ceasing so they are not the eight spheres of mastery, nine successive concentrations, or ten totalities. Why? Because the eight liberations and non-ceasing are not two, not two parts; the eight spheres of mastery, nine successive concentrations, and ten totalities and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the eight liberations are without ceasing so they are not the eight liberations; the eight spheres of mastery, nine successive concentrations, and ten totalities are without ceasing so they are not the eight spheres of mastery, nine successive concentrations, or ten totalities.
World-Honored One, the four foundations of mindfulness are without ceasing so they are not the four foundations of mindfulness; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are without ceasing so they are not the four right efforts through the noble eightfold path. Why? Because the four foundations of mindfulness and non-ceasing are not two, not two parts; the four right efforts through the noble eightfold path and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the four foundations of mindfulness are without ceasing so they are not the four foundations of mindfulness; the four right efforts through the noble eightfold path are without ceasing so they are not the four right efforts through the noble eightfold path.
World-Honored One, the dharma gate of liberation through emptiness is without ceasing so it is not the dharma gate of liberation through emptiness; the dharma gates of liberation through signlessness and wishlessness are without ceasing so they are not the dharma gates of liberation through signlessness or wishlessness. Why? Because the dharma gate of liberation through emptiness and non-ceasing are not two, not two parts; the dharma gates of liberation through signlessness and wishlessness and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the dharma gate of liberation through emptiness is without ceasing so it is not the dharma gate of liberation through emptiness; the dharma gates of liberation through signlessness and wishlessness are without ceasing so they are not the dharma gates of liberation through signlessness or wishlessness.
World-Honored One, the five kinds of eyes are without ceasing so they are not the five kinds of eyes; the six supernatural powers are without ceasing so they are not the six supernatural powers. Why? Because the five kinds of eyes and non-ceasing are not two, not two parts; the six supernatural powers and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the five kinds of eyes are without ceasing so they are not the five kinds of eyes; the six supernatural powers are without ceasing so they are not the six supernatural powers.
World-Honored One, the ten powers of the Buddha are without ceasing so they are not the ten powers of the Buddha; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are without ceasing so they are not the four fearlessnesses through the eighteen unshared qualities of the Buddha. Why? Because the ten powers of the Buddha and non-ceasing are not two, not two parts; the four fearlessnesses through the eighteen unshared qualities of the Buddha and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the ten powers of the Buddha are without ceasing so they are not the ten powers of the Buddha; the four fearlessnesses through the eighteen unshared qualities of the Buddha are without ceasing so they are not the four fearlessnesses through the eighteen unshared qualities of the Buddha.
World-Honored One, suchness is without ceasing so it is not suchness; the dharma realm, dharma nature, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm are without ceasing so they are not the dharma realm through the inconceivable realm. Why? Because suchness and non-ceasing are not two, not two parts; the dharma realm through the inconceivable realm and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore suchness is without ceasing so it is not suchness; the dharma realm through the inconceivable realm are without ceasing so they are not the dharma realm through the inconceivable realm.
World-Honored One, the fruit of Supreme Enlightenment is without ceasing so it is not the fruit of Supreme Enlightenment; the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects are without ceasing so they are not the wisdom of all-knowing, wisdom of the aspects of the path, or wisdom of all aspects. Why? Because the fruit of Supreme Enlightenment and non-ceasing are not two, not two parts; the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the fruit of Supreme Enlightenment is without ceasing so it is not the fruit of Supreme Enlightenment; the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects are without ceasing so they are not the wisdom of all-knowing, wisdom of the aspects of the path, or wisdom of all aspects.
World-Honored One, the dharma of non-forgetfulness is without ceasing so it is not the dharma of non-forgetfulness; the nature of constant equanimity is without ceasing so it is not the nature of constant equanimity. Why? Because the dharma of non-forgetfulness and non-ceasing are not two, not two parts; the nature of constant equanimity and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore the dharma of non-forgetfulness is without ceasing so it is not the dharma of non-forgetfulness; the nature of constant equanimity is without ceasing so it is not the nature of constant equanimity.
World-Honored One, all the dhāraṇī dharma gates are without ceasing so they are not all the dhāraṇī dharma gates; all the samādhi dharma gates are without ceasing so they are not all the samādhi dharma gates. Why? Because all the dhāraṇī dharma gates and non-ceasing are not two, not two parts; all the samādhi dharma gates and non-ceasing are not two, not two parts. Why? Because dharmas without ceasing are not one, not two, not many, not different. Therefore all the dhāraṇī dharma gates are without ceasing so they are not all the dhāraṇī dharma gates; all the samādhi dharma gates are without ceasing so they are not all the samādhi dharma gates.
World-Honored One, form is non-dual so it is not form; feeling, perception, formation, and consciousness are non-dual so they are not feeling, perception, formation, or consciousness.
World-Honored One, the eye base is non-dual so it is not the eye base; the ear, nose, tongue, body, and mind bases are non-dual so they are not the ear, nose, tongue, body, or mind base.
World-Honored One, the form base is non-dual so it is not the form base; the sound, smell, taste, touch, and dharma bases are non-dual so they are not the sound, smell, taste, touch, or dharma base.
World-Honored One, the eye element is non-dual so it is not the eye element; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are non-dual so they are not the form element through the feelings arising from eye contact as condition.
World-Honored One, the ear element is non-dual so it is not the ear element; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are non-dual so they are not the sound element through the feelings arising from ear contact as condition.
World-Honored One, the nose element is non-dual so it is not the nose element; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are non-dual so they are not the smell element through the feelings arising from nose contact as condition.
World-Honored One, the tongue element is non-dual so it is not the tongue element; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are non-dual so they are not the taste element through the feelings arising from tongue contact as condition.
World-Honored One, the body element is non-dual so it is not the body element; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are non-dual so they are not the touch element through the feelings arising from body contact as condition.
World-Honored One, the mind element is non-dual so it is not the mind element; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are non-dual so they are not the dharma element through the feelings arising from mind contact as condition.
World-Honored One, the earth element is non-dual so it is not the earth element; the water, fire, wind, space, and consciousness elements are non-dual so they are not the water, fire, wind, space, or consciousness element.
World-Honored One, the noble truth of suffering is non-dual so it is not the noble truth of suffering; the noble truths of origination, cessation, and the path are non-dual so they are not the noble truths of origination, cessation, or the path.
World-Honored One, ignorance is non-dual so it is not ignorance; formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are non-dual so they are not formations through aging-and-death with sorrow, lamentation, pain, grief, and despair.
World-Honored One, inner emptiness is non-dual so it is not inner emptiness; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are non-dual so they are not outer emptiness through emptiness of non-nature-self-nature.
World-Honored One, the perfection of generosity is non-dual so it is not the perfection of generosity; the perfections of pure precepts, patience, energy, meditation, and wisdom are non-dual so they are not the perfections of pure precepts, patience, energy, meditation, or wisdom.
World-Honored One, the four dhyānas are non-dual so they are not the four dhyānas; the four immeasurables and four formless concentrations are non-dual so they are not the four immeasurables or four formless concentrations.
World-Honored One, the eight liberations are non-dual so they are not the eight liberations; the eight spheres of mastery, nine successive concentrations, and ten totalities are non-dual so they are not the eight spheres of mastery, nine successive concentrations, or ten totalities.
World-Honored One, the four foundations of mindfulness are non-dual so they are not the four foundations of mindfulness; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are non-dual so they are not the four right efforts through the noble eightfold path.
World-Honored One, the dharma gate of liberation through emptiness is non-dual so it is not the dharma gate of liberation through emptiness; the dharma gates of liberation through signlessness and wishlessness are non-dual so they are not the dharma gates of liberation through signlessness or wishlessness.
World-Honored One, the five kinds of eyes are non-dual so they are not the five kinds of eyes; the six supernatural powers are non-dual so they are not the six supernatural powers.
World-Honored One, the ten powers of the Buddha are non-dual so they are not the ten powers of the Buddha; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are non-dual so they are not the four fearlessnesses through the eighteen unshared qualities of the Buddha.
World-Honored One, suchness is non-dual so it is not suchness; the dharma realm, dharma nature, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm are non-dual so they are not the dharma realm through the inconceivable realm.
World-Honored One, the fruit of Supreme Enlightenment is non-dual so it is not the fruit of Supreme Enlightenment; the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects are non-dual so they are not the wisdom of all-knowing, wisdom of the aspects of the path, or wisdom of all aspects.
World-Honored One, the dharma of non-forgetfulness is non-dual so it is not the dharma of non-forgetfulness; the nature of constant equanimity is non-dual so it is not the nature of constant equanimity.
World-Honored One, all the dhāraṇī dharma gates are non-dual so they are not all the dhāraṇī dharma gates; all the samādhi dharma gates are non-dual so they are not all the samādhi dharma gates.
World-Honored One, form enters into non-duality; the dharma-count is not confused. Feeling, perception, formation, and consciousness enter into non-duality; the dharma-count is not confused.
World-Honored One, the eye base enters into non-duality; the dharma-count is not confused. The ear, nose, tongue, body, and mind bases enter into non-duality; the dharma-count is not confused.
World-Honored One, the form base enters into non-duality; the dharma-count is not confused. The sound, smell, taste, touch, and dharma bases enter into non-duality; the dharma-count is not confused.
World-Honored One, the eye element enters into non-duality; the dharma-count is not confused. The form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition enter into non-duality; the dharma-count is not confused.
World-Honored One, the ear element enters into non-duality; the dharma-count is not confused. The sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition enter into non-duality; the dharma-count is not confused.
World-Honored One, the nose element enters into non-duality; the dharma-count is not confused. The smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition enter into non-duality; the dharma-count is not confused.
World-Honored One, the tongue element enters into non-duality; the dharma-count is not confused. The taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition enter into non-duality; the dharma-count is not confused.
World-Honored One, the body element enters into non-duality; the dharma-count is not confused. The touch element, body consciousness element, body contact, and the feelings arising from body contact as condition enter into non-duality; the dharma-count is not confused.
World-Honored One, the mind element enters into non-duality; the dharma-count is not confused. The dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition enter into non-duality; the dharma-count is not confused.
World-Honored One, the earth element enters into non-duality; the dharma-count is not confused. The water, fire, wind, space, and consciousness elements enter into non-duality; the dharma-count is not confused.
World-Honored One, the noble truth of suffering enters into non-duality; the dharma-count is not confused. The noble truths of origination, cessation, and the path enter into non-duality; the dharma-count is not confused.
World-Honored One, ignorance enters into non-duality; the dharma-count is not confused. Formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair enter into non-duality; the dharma-count is not confused.
World-Honored One, inner emptiness enters into non-duality; the dharma-count is not confused. Outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature enter into non-duality; the dharma-count is not confused.
World-Honored One, the perfection of generosity enters into non-duality; the dharma-count is not confused. The perfections of pure precepts, patience, energy, meditation, and wisdom enter into non-duality; the dharma-count is not confused.
World-Honored One, the four dhyānas enter into non-duality; the dharma-count is not confused. The four immeasurables and four formless concentrations enter into non-duality; the dharma-count is not confused.
World-Honored One, the eight liberations enter into non-duality; the dharma-count is not confused. The eight spheres of mastery, nine successive concentrations, and ten totalities enter into non-duality; the dharma-count is not confused.
World-Honored One, the four foundations of mindfulness enter into non-duality; the dharma-count is not confused. The four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path enter into non-duality; the dharma-count is not confused.
World-Honored One, the dharma gate of liberation through emptiness enters into non-duality; the dharma-count is not confused. The dharma gates of liberation through signlessness and wishlessness enter into non-duality; the dharma-count is not confused.
World-Honored One, the five kinds of eyes enter into non-duality; the dharma-count is not confused. The six supernatural powers enter into non-duality; the dharma-count is not confused.
World-Honored One, the ten powers of the Buddha enter into non-duality; the dharma-count is not confused. The four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha enter into non-duality; the dharma-count is not confused.
World-Honored One, suchness enters into non-duality; the dharma-count is not confused. The dharma realm, dharma nature, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm enter into non-duality; the dharma-count is not confused.
World-Honored One, the fruit of Supreme Enlightenment enters into non-duality; the dharma-count is not confused. The wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects enter into non-duality; the dharma-count is not confused.
World-Honored One, the dharma of non-forgetfulness enters into non-duality; the dharma-count is not confused. The nature of constant equanimity enters into non-duality; the dharma-count is not confused.
World-Honored One, all the dhāraṇī dharma gates enter into non-duality; the dharma-count is not confused. All the samādhi dharma gates enter into non-duality; the dharma-count is not confused.
At that time, Śāriputra asked Subhūti:
“Regarding the statement ‘Great Bodhisattvas practice the perfection of wisdom, and when contemplating dharmas’ — what is called a Great Bodhisattva, what is called the perfection of wisdom, and what is called contemplating dharmas?”
The Elder Subhūti answered Śāriputra:
“As the Venerable has asked, ‘What is called a Great Bodhisattva?’ Śāriputra, this is a class of sentient being who seeks the fruit of Enlightenment and has already awakened — and therefore is called a Bodhisattva. One who is capable of understanding as they truly are all the characteristics of dharmas yet without clinging — this is called a Great Bodhisattva.”
Śāriputra asked:
“How is it that a Great Bodhisattva is capable of understanding as they truly are all the characteristics of dharmas yet without clinging?”
Subhūti replied:
“Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of form yet without clinging; understands as they truly are the characteristics of feeling, perception, formation, and consciousness yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the eye base yet without clinging; understands as they truly are the characteristics of the ear, nose, tongue, body, and mind bases yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the form base yet without clinging; understands as they truly are the characteristics of the sound, smell, taste, touch, and dharma bases yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the eye element yet without clinging; understands as they truly are the characteristics of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the ear element yet without clinging; understands as they truly are the characteristics of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the nose element yet without clinging; understands as they truly are the characteristics of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the tongue element yet without clinging; understands as they truly are the characteristics of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the body element yet without clinging; understands as they truly are the characteristics of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the mind element yet without clinging; understands as they truly are the characteristics of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the earth element yet without clinging; understands as they truly are the characteristics of the water, fire, wind, space, and consciousness elements yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the noble truth of suffering yet without clinging; understands as they truly are the characteristics of the noble truths of origination, cessation, and the path yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of ignorance yet without clinging; understands as they truly are the characteristics of formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of inner emptiness yet without clinging; understands as they truly are the characteristics of outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the perfection of generosity yet without clinging; understands as they truly are the characteristics of the perfections of pure precepts, patience, energy, meditation, and wisdom yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the four dhyānas yet without clinging; understands as they truly are the characteristics of the four immeasurables and four formless concentrations yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the eight liberations yet without clinging; understands as they truly are the characteristics of the eight spheres of mastery, nine successive concentrations, and ten totalities yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the four foundations of mindfulness yet without clinging; understands as they truly are the characteristics of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the dharma gate of liberation through emptiness yet without clinging; understands as they truly are the characteristics of the dharma gates of liberation through signlessness and wishlessness yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the five kinds of eyes yet without clinging; understands as they truly are the characteristics of the six supernatural powers yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the ten powers of the Buddha yet without clinging; understands as they truly are the characteristics of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of suchness yet without clinging; understands as they truly are the characteristics of the dharma realm, dharma nature, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the fruit of Supreme Enlightenment yet without clinging; understands as they truly are the characteristics of the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristic of the dharma of non-forgetfulness yet without clinging; understands as they truly are the characteristic of the nature of constant equanimity yet without clinging.
Śāriputra, the Great Bodhisattva understands as they truly are the characteristics of all the dhāraṇī dharma gates yet without clinging; understands as they truly are the characteristics of all the samādhi dharma gates yet without clinging.”
Śāriputra asked Subhūti:
“What are called all the characteristics of dharmas?”
Subhūti replied:
“If through such characteristics and states of conditioned phenomena one can clearly discern that dharmas are form, are sound, are smell, are taste, are touch, are dharma; are inner, are outer; are with outflows, are without outflows; are conditioned, are unconditioned — these are called all the characteristics of dharmas.”
At that time, the Elder Subhūti again answered Śāriputra:
“As the Venerable has asked, ‘What is called the perfection of wisdom?’ Śāriputra, possessing the supremely excellent wisdom that has permanently and eternally departed from all habitual tendencies of ownership — this is called the perfection of wisdom.”
Śāriputra asked:
“This wisdom has permanently and eternally departed from what dharmas?”
Subhūti replied:
“This wisdom has permanently and eternally departed from all afflictions and all views; this wisdom has permanently and eternally departed from the six realms and four modes of birth; this wisdom has permanently and eternally departed from all aggregates, bases, and elements — and therefore is called the perfection of wisdom.
Furthermore, Śāriputra, possessing the supremely excellent wisdom that has permanently and eternally reached the appropriate places — this is called the perfection of wisdom.”
Śāriputra asked:
“This wisdom has permanently and eternally reached what dharmas?”
Subhūti replied:
“Śāriputra, this wisdom has permanently and eternally reached the true nature of form; it has permanently and eternally reached the true nature of feeling, perception, formation, and consciousness — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the eye base; it has permanently and eternally reached the true nature of the ear, nose, tongue, body, and mind bases — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the form base; it has permanently and eternally reached the true nature of the sound, smell, taste, touch, and dharma bases — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the eye element; it has permanently and eternally reached the true nature of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the ear element; it has permanently and eternally reached the true nature of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the nose element; it has permanently and eternally reached the true nature of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the tongue element; it has permanently and eternally reached the true nature of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the body element; it has permanently and eternally reached the true nature of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the mind element; it has permanently and eternally reached the true nature of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the earth element; it has permanently and eternally reached the true nature of the water, fire, wind, space, and consciousness elements — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the noble truth of suffering; it has permanently and eternally reached the true nature of the noble truths of origination, cessation, and the path — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of ignorance; it has permanently and eternally reached the true nature of formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of inner emptiness; it has permanently and eternally reached the true nature of outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the perfection of generosity; it has permanently and eternally reached the true nature of the perfections of pure precepts, patience, energy, meditation, and wisdom — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the four dhyānas; it has permanently and eternally reached the true nature of the four immeasurables and four formless concentrations — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the eight liberations; it has permanently and eternally reached the true nature of the eight spheres of mastery, nine successive concentrations, and ten totalities — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the four foundations of mindfulness; it has permanently and eternally reached the true nature of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the dharma gate of liberation through emptiness; it has permanently and eternally reached the true nature of the dharma gates of liberation through signlessness and wishlessness — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the five kinds of eyes; it has permanently and eternally reached the true nature of the six supernatural powers — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the ten powers of the Buddha; it has permanently and eternally reached the true nature of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of suchness; it has permanently and eternally reached the true nature of the dharma realm, dharma nature, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the fruit of Supreme Enlightenment; it has permanently and eternally reached the true nature of the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of the dharma of non-forgetfulness; it has permanently and eternally reached the true nature of the nature of constant equanimity — and therefore is called the perfection of wisdom.
Śāriputra, this wisdom has permanently and eternally reached the true nature of all the dhāraṇī dharma gates; it has permanently and eternally reached the true nature of all the samādhi dharma gates — and therefore is called the perfection of wisdom.
Śāriputra, this is thus called the perfection of wisdom.