THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 88
Chapter 26: STUDYING PRAJÑĀ (4)
Subhūti replied:
“Just so, just so, Śāriputra! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of form, does not study because of the appropriation or dissolution of feeling, perception, formation, or consciousness.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the eye base, does not study because of the appropriation or dissolution of the ear, nose, tongue, body, or mind base.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the form base, does not study because of the appropriation or dissolution of the sound, smell, taste, touch, or dharma base.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the eye element, does not study because of the appropriation or dissolution of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the ear element, does not study because of the appropriation or dissolution of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the nose element, does not study because of the appropriation or dissolution of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the tongue element, does not study because of the appropriation or dissolution of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the body element, does not study because of the appropriation or dissolution of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the mind element, does not study because of the appropriation or dissolution of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the earth element, does not study because of the appropriation or dissolution of the water, fire, wind, space, or consciousness element.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the noble truth of suffering, does not study because of the appropriation or dissolution of the noble truths of origination, cessation, or the path.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of ignorance, does not study because of the appropriation or dissolution 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.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of inner emptiness, does not study because of the appropriation or dissolution 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, or emptiness of non-nature-self-nature.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of suchness, does not study because of the appropriation or dissolution of the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, or the inconceivable realm.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the perfection of generosity, does not study because of the appropriation or dissolution of the perfections of pure precepts, patience, energy, meditation, or wisdom.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the four dhyānas, does not study because of the appropriation or dissolution of the four immeasurables or four formless concentrations.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the eight liberations, does not study because of the appropriation or dissolution of the eight spheres of mastery, nine successive concentrations, or ten totalities.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the four foundations of mindfulness, does not study because of the appropriation or dissolution of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the dharma gate of liberation through emptiness, does not study because of the appropriation or dissolution of the dharma gates of liberation through signlessness or wishlessness.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the five kinds of eyes, does not study because of the appropriation or dissolution of the six supernatural powers.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution in the ten powers of the Buddha, does not study because of the appropriation or dissolution of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the dharma of non-forgetfulness, does not study because of the appropriation or dissolution of the nature of constant equanimity.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the wisdom of all-knowing, does not study because of the appropriation or dissolution of the wisdom of the aspects of the path or wisdom of all aspects.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of all the dhāraṇī dharma gates, does not study because of the appropriation or dissolution of all the samādhi dharma gates.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of stream-enterers, does not study because of the appropriation or dissolution of once-returners, non-returners, or arahants.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the stream-entry path and stream-entry fruit, does not study because of the appropriation or dissolution of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of pratyekabuddhas, does not study because of the appropriation or dissolution of the pratyekabuddha path or pratyekabuddha fruit.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of Great Bodhisattvas, does not study because of the appropriation or dissolution of the Samyaksaṃbuddha.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution in the dharmas of Great Bodhisattvas, does not study because of the appropriation or dissolution of the fruit of Supreme Enlightenment.
Śāriputra, just so, just so! When a Great Bodhisattva studies in this way, he does not study because of the appropriation or dissolution of the Śrāvaka vehicle, does not study because of the appropriation or dissolution of the Pratyekabuddha vehicle or the Supreme Vehicle.”
At that time, Śāriputra asked Subhūti:
“For what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of form, does not study because of the appropriation or dissolution of feeling, perception, formation, or consciousness?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the eye base, does not study because of the appropriation or dissolution of the ear, nose, tongue, body, or mind base?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the form base, does not study because of the appropriation or dissolution of the sound, smell, taste, touch, or dharma base?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the eye element, does not study because of the appropriation or dissolution of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the ear element, does not study because of the appropriation or dissolution of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the nose element, does not study because of the appropriation or dissolution of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the tongue element, does not study because of the appropriation or dissolution of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the body element, does not study because of the appropriation or dissolution of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the mind element, does not study because of the appropriation or dissolution of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the earth element, does not study because of the appropriation or dissolution of the water, fire, wind, space, or consciousness element?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the noble truth of suffering, does not study because of the appropriation or dissolution of the noble truths of origination, cessation, or the path?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of ignorance, does not study because of the appropriation or dissolution 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?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of inner emptiness, does not study because of the appropriation or dissolution 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, or emptiness of non-nature-self-nature?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of suchness, does not study because of the appropriation or dissolution of the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, or the inconceivable realm?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the perfection of generosity, does not study because of the appropriation or dissolution of the perfections of pure precepts, patience, energy, meditation, or wisdom?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the four dhyānas, does not study because of the appropriation or dissolution of the four immeasurables or four formless concentrations?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the eight liberations, does not study because of the appropriation or dissolution of the eight spheres of mastery, nine successive concentrations, or ten totalities?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the four foundations of mindfulness, does not study because of the appropriation or dissolution of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the dharma gate of liberation through emptiness, does not study because of the appropriation or dissolution of the dharma gates of liberation through signlessness or wishlessness?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the five kinds of eyes, does not study because of the appropriation or dissolution of the six supernatural powers?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution in the ten powers of the Buddha, does not study because of the appropriation or dissolution of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the dharma of non-forgetfulness, does not study because of the appropriation or dissolution of the nature of constant equanimity?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the wisdom of all-knowing, does not study because of the appropriation or dissolution of the wisdom of the aspects of the path or wisdom of all aspects?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of all the dhāraṇī dharma gates, does not study because of the appropriation or dissolution of all the samādhi dharma gates?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of stream-enterers, does not study because of the appropriation or dissolution of once-returners, non-returners, or arahants?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the stream-entry path and stream-entry fruit, does not study because of the appropriation or dissolution of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of pratyekabuddhas, does not study because of the appropriation or dissolution of the pratyekabuddha path or pratyekabuddha fruit?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of Great Bodhisattvas, does not study because of the appropriation or dissolution of the Samyaksaṃbuddha?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution in the dharmas of Great Bodhisattvas, does not study because of the appropriation or dissolution of the fruit of Supreme Enlightenment?
Subhūti, for what reason, when a Great Bodhisattva studies in this way, does he not study because of the appropriation or dissolution of the Śrāvaka vehicle, does not study because of the appropriation or dissolution of the Pratyekabuddha vehicle or the Supreme Vehicle?”
The Elder Subhūti replied:
“Śāriputra, when a Great Bodhisattva studies in this way, he does not see that form can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve form; he does not see that feeling, perception, formation, or consciousness can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve feeling, perception, formation, or consciousness. Why? Because form aggregates… whether agent or object, inner or outer, are all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the eye base can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the eye base; he does not see that the ear, nose, tongue, body, or mind base can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the ear, nose, tongue, body, or mind base. Why? Because the eye base… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the form base can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the form base; he does not see that the sound, smell, taste, touch, or dharma base can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the sound, smell, taste, touch, or dharma base. Why? Because the form base… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the eye element can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the eye element; he does not see that the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the form element through the feelings arising from eye contact as condition. Why? Because the eye element… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the ear element can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the ear element; he does not see that the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the sound element through the feelings arising from ear contact as condition. Why? Because the ear element… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the nose element can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the nose element; he does not see that the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the smell element through the feelings arising from nose contact as condition. Why? Because the nose element… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the tongue element can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the tongue element; he does not see that the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the taste element through the feelings arising from tongue contact as condition. Why? Because the tongue element… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the body element can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the body element; he does not see that the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the touch element through the feelings arising from body contact as condition. Why? Because the body element… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the mind element can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the mind element; he does not see that the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the dharma element through the feelings arising from mind contact as condition. Why? Because the mind element… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the earth element can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the earth element; he does not see that the water, fire, wind, space, or consciousness element can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the water, fire, wind, space, or consciousness element. Why? Because the earth element… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the noble truth of suffering can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the noble truth of suffering; he does not see that the noble truths of origination, cessation, or the path can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the noble truths of origination, cessation, or the path. Why? Because the noble truth of suffering… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that ignorance can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve ignorance; he does not see that 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 can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve formations through aging-and-death with sorrow, lamentation, pain, grief, and despair. Why? Because ignorance… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that inner emptiness can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve inner emptiness; he does not see that 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, or emptiness of non-nature-self-nature can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve outer emptiness through emptiness of non-nature-self-nature. Why? Because inner emptiness… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that suchness can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve suchness; he does not see that the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, or the inconceivable realm can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the dharma realm through the inconceivable realm. Why? Because suchness… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the perfection of generosity can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the perfection of generosity; he does not see that the perfections of pure precepts, patience, energy, meditation, or wisdom can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the perfections of pure precepts, patience, energy, meditation, or wisdom. Why? Because the perfection of generosity… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the four dhyānas can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the four dhyānas; he does not see that the four immeasurables or four formless concentrations can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the four immeasurables or four formless concentrations. Why? Because the four dhyānas… whether agent or object, inner or outer, are all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the eight liberations can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the eight liberations; he does not see that the eight spheres of mastery, nine successive concentrations, or ten totalities can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the eight spheres of mastery, nine successive concentrations, or ten totalities. Why? Because the eight liberations… whether agent or object, inner or outer, are all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the four foundations of mindfulness can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the four foundations of mindfulness; he does not see that the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the four right efforts through the noble eightfold path. Why? Because the four foundations of mindfulness… whether agent or object, inner or outer, are all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the dharma gate of liberation through emptiness can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the dharma gate of liberation through emptiness; he does not see that the dharma gates of liberation through signlessness or wishlessness can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the dharma gates of liberation through signlessness or wishlessness. Why? Because the dharma gate of liberation through emptiness… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the five kinds of eyes can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the five kinds of eyes; he does not see that the six supernatural powers can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the six supernatural powers. Why? Because the five kinds of eyes… whether agent or object, inner or outer, are all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the ten powers of the Buddha can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the ten powers of the Buddha; he does not see that the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the four fearlessnesses through the eighteen unshared qualities of the Buddha. Why? Because the ten powers of the Buddha… whether agent or object, inner or outer, are all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the dharma of non-forgetfulness can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the dharma of non-forgetfulness; he does not see that the nature of constant equanimity can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the nature of constant equanimity. Why? Because the dharma of non-forgetfulness… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the wisdom of all-knowing can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the wisdom of all-knowing; he does not see that the wisdom of the aspects of the path or wisdom of all aspects can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the wisdom of the aspects of the path or wisdom of all aspects. Why? Because the wisdom of all-knowing… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that all the dhāraṇī dharma gates can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve all the dhāraṇī dharma gates; he does not see that all the samādhi dharma gates can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve all the samādhi dharma gates. Why? Because all the dhāraṇī dharma gates… whether agent or object, inner or outer, are all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that stream-enterers can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve stream-enterers; he does not see that once-returners, non-returners, or arahants can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve once-returners, non-returners, or arahants. Why? Because stream-enterers… whether agent or object, inner or outer, are all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the stream-entry path and stream-entry fruit can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the stream-entry path and stream-entry fruit; he does not see that the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit. Why? Because the stream-entry path and stream-entry fruit… whether agent or object, inner or outer, are all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that pratyekabuddhas can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve pratyekabuddhas; he does not see that the pratyekabuddha path or pratyekabuddha fruit can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the pratyekabuddha path or pratyekabuddha fruit. Why? Because pratyekabuddhas… whether agent or object, inner or outer, are all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that Great Bodhisattvas can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve Great Bodhisattvas; he does not see that the Samyaksaṃbuddha can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the Samyaksaṃbuddha. Why? Because Great Bodhisattvas… whether agent or object, inner or outer, are all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the dharmas of Great Bodhisattvas can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the dharmas of Great Bodhisattvas; he does not see that the fruit of Supreme Enlightenment can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the fruit of Supreme Enlightenment. Why? Because the dharmas of Great Bodhisattvas… whether agent or object, inner or outer, are all empty, ungraspable.
Śāriputra, when a Great Bodhisattva studies in this way, he does not see that the Śrāvaka vehicle can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the Śrāvaka vehicle; he does not see that the Pratyekabuddha vehicle or the Supreme Vehicle can be appropriated and dissolved, nor does he see any person who can appropriate and dissolve the Pratyekabuddha vehicle or the Supreme Vehicle. Why? Because the Śrāvaka vehicle… whether agent or object, inner or outer, is all empty, ungraspable.
Śāriputra, if a Great Bodhisattva, with respect to form, with respect to feeling, perception, formation, and consciousness; with respect to the eye base, with respect to the ear, nose, tongue, body, and mind bases; with respect to the form base, with respect to the sound, smell, taste, touch, and dharma bases; with respect to the eye element, with respect to the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition; with respect to the ear element, with respect to the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition; with respect to the nose element, with respect to the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition; with respect to the tongue element, with respect to the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition; with respect to the body element, with respect to the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition; with respect to the mind element, with respect to the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition; with respect to the earth element, with respect to the water, fire, wind, space, and consciousness elements; with respect to the noble truth of suffering, with respect to the noble truths of origination, cessation, and the path; with respect to ignorance, with respect to 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; with respect to inner emptiness, with respect to 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; with respect to suchness, with respect to the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm; with respect to the perfection of generosity, with respect to the perfections of pure precepts, patience, energy, meditation, and wisdom; with respect to the four dhyānas, with respect to the four immeasurables and four formless concentrations; with respect to the eight liberations, with respect to the eight spheres of mastery, nine successive concentrations, and ten totalities; with respect to the four foundations of mindfulness, with respect to the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path; with respect to the dharma gate of liberation through emptiness, with respect to the dharma gates of liberation through signlessness and wishlessness; with respect to the five kinds of eyes, with respect to the six supernatural powers; with respect to the ten powers of the Buddha, with respect to the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha; with respect to the dharma of non-forgetfulness, with respect to the nature of constant equanimity; with respect to the wisdom of all-knowing, with respect to the wisdom of the aspects of the path and wisdom of all aspects; with respect to all the dhāraṇī dharma gates, with respect to all the samādhi dharma gates; with respect to stream-enterers, with respect to once-returners, non-returners, and arahants; with respect to the stream-entry path and stream-entry fruit, with respect to the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit; with respect to pratyekabuddhas, with respect to the pratyekabuddha path and pratyekabuddha fruit; with respect to Great Bodhisattvas, with respect to the Samyaksaṃbuddha; with respect to the dharmas of Great Bodhisattvas, with respect to the fruit of Supreme Enlightenment; with respect to the Śrāvaka vehicle, with respect to the Pratyekabuddha vehicle and the Supreme Vehicle — does not see them as capable of being appropriated and dissolved, and does not see any person who appropriates and dissolves them, while studying the perfection of wisdom, then that Great Bodhisattva is capable of completing the wisdom of all-knowing-wisdom.”
Śāriputra asked Subhūti:
“Does a Great Bodhisattva who studies the perfection of wisdom in this way have the ability to complete the wisdom of all-knowing-wisdom?”
Subhūti replied:
“A Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because with respect to all dharmas he does not take appropriation and dissolution as the means of study.”
Śāriputra asked:
“If a Great Bodhisattva does not take appropriation and dissolution as the means of study with respect to all dharmas, then why is he capable of completing the wisdom of all-knowing-wisdom?”
Subhūti replied:
“Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see form as arising or ceasing; does not see feeling, perception, formation, or consciousness as arising or ceasing; does not see form as grasped or released; does not see feeling, perception, formation, or consciousness as grasped or released; does not see form as defiled or pure; does not see feeling, perception, formation, or consciousness as defiled or pure; does not see form as gathered or dispersed; does not see feeling, perception, formation, or consciousness as gathered or dispersed; does not see form as increasing or decreasing; does not see feeling, perception, formation, or consciousness as increasing or decreasing. Why? Because the nature of form aggregates… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the eye base as arising or ceasing; does not see the ear, nose, tongue, body, or mind base as arising or ceasing; does not see the eye base as grasped or released; does not see the ear, nose, tongue, body, or mind base as grasped or released; does not see the eye base as defiled or pure; does not see the ear, nose, tongue, body, or mind base as defiled or pure; does not see the eye base as gathered or dispersed; does not see the ear, nose, tongue, body, or mind base as gathered or dispersed; does not see the eye base as increasing or decreasing; does not see the ear, nose, tongue, body, or mind base as increasing or decreasing. Why? Because the nature of the eye base… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the form base as arising or ceasing; does not see the sound, smell, taste, touch, or dharma base as arising or ceasing; does not see the form base as grasped or released; does not see the sound, smell, taste, touch, or dharma base as grasped or released; does not see the form base as defiled or pure; does not see the sound, smell, taste, touch, or dharma base as defiled or pure; does not see the form base as gathered or dispersed; does not see the sound, smell, taste, touch, or dharma base as gathered or dispersed; does not see the form base as increasing or decreasing; does not see the sound, smell, taste, touch, or dharma base as increasing or decreasing. Why? Because the nature of the form base… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the eye element as arising or ceasing; does not see the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as arising or ceasing; does not see the eye element as grasped or released; does not see the form element through the feelings arising from eye contact as condition as grasped or released; does not see the eye element as defiled or pure; does not see the form element through the feelings arising from eye contact as condition as defiled or pure; does not see the eye element as gathered or dispersed; does not see the form element through the feelings arising from eye contact as condition as gathered or dispersed; does not see the eye element as increasing or decreasing; does not see the form element through the feelings arising from eye contact as condition as increasing or decreasing. Why? Because the nature of the eye element… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.
Śāriputra, when that Great Bodhisattva practices the perfection of wisdom, he does not see the ear element as arising or ceasing; does not see the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as arising or ceasing; does not see the ear element as grasped or released; does not see the sound element through the feelings arising from ear contact as condition as grasped or released; does not see the ear element as defiled or pure; does not see the sound element through the feelings arising from ear contact as condition as defiled or pure; does not see the ear element as gathered or dispersed; does not see the sound element through the feelings arising from ear contact as condition as gathered or dispersed; does not see the ear element as increasing or decreasing; does not see the sound element through the feelings arising from ear contact as condition as increasing or decreasing. Why? Because the nature of the ear element… is empty, has no possession, is ungraspable.
Śāriputra, that Great Bodhisattva who studies the perfection of wisdom in this way is capable of completing the wisdom of all-knowing-wisdom, because he uses non-studying and non-completion as the means.”