The Prajnaparamita Sutra in 500 Lines
translation: JW
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Thus have I heard at one time.
The Blessed One dwelt at Rajagaha, on the Vulture-Peak, with a large congregation of monks and many bodhisattvas.
Thereupon the Blessed One said to Subhuti: the unskillful view form is existent, or form is non-existent, or form is (becoming) between the existent and non-existent. It is the same for feeling, perception, fabrication, and consciousness.
The unskillful view the eye is existent, or the eye is non-existent, or the eye is (becoming) between the existent and non-existent. It is the same with the ear, nose, tongue, body, and mind.
The unskillful view sights are existent, or sights are non-existent, or sights are (becoming) between the existent and non-existent. It is the same with sounds, smells, tastes, touch, and mental objects.
The unskillful view eye-consciousness is existent, eye-consciousness is non-existent, or the eye-consciousness is (becoming) between the existent and non-existent. It is the same for ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mental-consciousness.
Underlying these views, the view of existence, non-existence, and the (becoming) between existence and non-existence--
the unskillful do not see the true nature of the world.
Undiscerning, they fabricate, settle down and cover themselves up in ignorance, and they are caught in old age, sickness, and death, making the rounds in heaven and hell as animals, ghosts, gods, and people.
They miss the path. They miss going forth in any of the vehicles, especially the great vehicle.
On the other hand, a skillful bodhisattva discerns the true nature of these three views of existence.
Skillful bodhisattvas do not fabricate, settle down, and cover themselves up in them. These bodhisattvas free up and go forth in prajnaparamita, flowing & dwelling in the prajnaparamita. They mount the great vehicle and go forth beyond creation's end-- beyond cessation itself, beyond the cessation of form, feeling, perception, fabrication, and consciousness. Wise & skillful bodhisattvas discern with true insight the creation of form, feeling, perception, fabrication, and consciousness as no creation (non-origination):
no creation of form,
no creation of feeling,
no creation of perception,
no creation of fabrication, and
no creation of consciousness.
Indeed, skillful bodhisattvas, who have insight into no creation, understand the true nature of form, feeling, perception, fabrication, and consciousness. And where there is no creation, there is no destruction.
It is the opposite, Subhuti, for those who grasp form, feeling, perception, fabrication, and consciousness as created, who apprehend it in this way. They possess wrong views and are unskillful.
Whoever grasps form, feeling, perception, fabrication, and consciousness as the self or making a self is the wrong view of the unskillful;
whoever grasps form, feeling, perception, fabrication, and consciousness as karmically manifest, formed from past deeds is the wrong view of the unskillful;
whoever grasps form, feeling, perception, fabrication, and consciousness born of a creator-being or god is the wrong view of the unskillful.
Or whoever grasps form, feeling, perception, fabrication, and consciousness as dukkha, and the ending of form, feeling, perception, fabrication, and consciousness as the destruction of dukkha-- as if they have perceived this, is the wrong view of the unskillful.
All these apprehensions of form, feeling, perception, fabrication, and consciousness are the wrong views of the unskillful-- the clinging of ignorance, and should only be understood at the level of the combination of letters desired.
And what is the nature of this ignorance?
The unskillful:
do not see form as form,
do not see feeling as feeling,
do not see perception as perception,
do not see fabrication as fabrication,
do not see consciousness as consciousness,
but grasp something more (in addition).
It is like this: an unskillful person grasps a self in form, grasps a self in feeling, grasps a self in perception, grasps a self in fabrication, grasps a self in consciousness. And when this undiscerning person grasps a self in form, then this person grasps the view of oneself in form; and when this person grasps the view of the wholeness of self in form, then this person grasps everything through the conceit of self-view of form. Grasping this oneness through the self-view of form, this person will discriminate other than this one form, grasping the difference in form, proliferating differences. Such apprehension is an illusion; in this, the unskillful are bound.
It is the same for feeling, perception, fabrication, and consciousness.
Or it is like this Subhuti, an unskillful person, not seeing form as form, will see form in form.
When this person grasps a form inside the form, the person conceives a conception of the essential form inside the form. Grasping the one form inside a form, the person will discriminate other than this form, grasping the difference in form, proliferating discrimination of forms. Such apprehension is an illusion; in this, the unskillful are bound.
It is the same for feeling, perception, fabrication, and consciousness.
Subhuti, bound in these apprehensions, the unskillful, settle down in form,
making a residence in form, covered up in ignorance, covered up in the conceit of self-view,
succumbed to the proliferation of discrimination, grasping at becoming, grasping for it to stop--
needing attainment-- they crave & cling. They do not discern the true nature of form.
It is the same for feeling, perception, fabrication, and consciousness.
On the other hand, a wise bodhisattva understands that where a form exists, there is a settling down and a covering up in the form's existence. A wise bodhisattva understands this is delusion. A wise bodhisattva understands that where form proliferates, attachment and the conditions for defilements proliferate. In response, a wise bodhisattva goes forth in prajnaparamita and cultivates by noble effort-- purification: surrendering— ungrasping--- the form's existence. And when the form's existence is let go, this bodhisattva has insight into the true nature of form--
form as form.
And from this, the bodhisattva understands all dharmas as empty. Endowed with this insight, a bodhisattva flows & dwells in wholesome dharmas, flowing & dwelling in prajnaparamita.
It is the same for feeling, perception, fabrication, and consciousness.
Indeed, unlike the unskillful, when a wise bodhisattva perceives form as form,
this bodhisattva does not grasp a self in form, and not grasping a self, there is no view of oneself in form. There being no self-view, there is no view of everything through the conceit of self-view-- no discriminating a form other than oneself. And where there is no discrimination, there is no proliferation of differences. And when not grasping everything (through oneself), the discerning bodhisattva does not cling to anything.
Here the wise bodhisattva is not apprehended in illusion and is not bound.
Endowed with this insight, a bodhisattva flows & dwells in wholesome dharmas, flowing & dwelling in prajnaparamita.
It is the same for feeling, perception, fabrication, and consciousness.
Or it is like this, a wise bodhisattva, seeing form as form, understands the delusion of form in form. And when a bodhisattva does not grasp a form inside the form, the bodhisattva does not conceive a conception of any essential form inside the form. When a bodhisattva does not conceive a conception of the one form inside a form, the bodhisattva does not discriminate the difference in form, and there is no proliferation of differences.
Here the bodhisattva is not apprehended in illusion and is not bound.
Seeing form as form, endowed with this insight, a bodhisattva flows & dwells in wholesome dharmas, flowing & dwelling in prajnaparamita.
It is the same for feeling, perception, fabrication, and consciousness.
Subhuti, a wise bodhisattva, not clinging to anything in the world, does not settle down in form, makes no residence in form, is not covered up in illusion, is not covered up in the conceit of self-view, is not bound in the proliferation of discrimination, does not grasp at becoming, does not grasp for it to stop, and does not grasp for some attainment.
A wise bodhisattva does not crave & cling. A wise bodhisattva sees the true nature of form.
Endowed with this insight, a bodhisattva flows & dwells in wholesome dharmas, flowing & dwelling in prajnaparamita.
It is the same for feeling, perception, fabrication, and consciousness.
Subhuti, respective of form, feeling, perception, fabrication, and consciousness, a bodhisattva cultivates discernment with three seeds of wholesome thought:
a thought-seed of faith,
a thought-seed of disenchantment,
a thought-seed of unforgetfulness.
With respect to form, feeling, perception, fabrication, and consciousness, a bodhisattva cultivates discernment with three skillful resolves:
a resolve to refrain from settling down & covering up,
a resolve in understanding dependent origination,
a resolve in purification.
A bodhisattva who sees
form as form,
who sees a thought of form as a thought of form,
who sees form's arising as the form's arising,
who sees form's passing away as the form's passing away,
who sees the proliferation of form as the proliferation of form,
who understands the truth of dependent origination-- this bodhisattva goes forth in prajnaparamita and awakens.
It is the same for feeling, perception, fabrication, and consciousness.
But If Subhuti, a bodhisattva,
sees existence in form,
sees non-existence in form,
sees (becoming) between existence and non-existence in form,
then this bodhisattva falters and is undiscerning.
Again, unlike this unskillful bodhisattva-- if Subhuti, a bodhisattva sees in form no existence, sees in form no non-existence, sees in form no (becoming) between existence and non-existence, and discerns no form, this bodhisattva goes forth in prajnaparamita and awakens.
It is the same for feeling-- no feeling;
it is the same for perception--no perception;
it is the same for fabrication-- no fabrication;
and consciousness-- no consciousness.
If Subhuti, a bodhisattva who is resolved to cognize deeply on form, trembles & shakes regarding what is seen in the reflection of form-- becoming upset and disturbed, then this bodhisattva should be known as a bodhisattva of unskillful resolve.
But if Subhuti, a bodhisattva, is resolved to cognize deeply on form, and cognizing deeply sees form-discerning-no-form and is fearless in this, then this bodhisattva's thinking is flowing -- not apprehending any form, not attached to any form, or fixed on any form.
This bodhisattva should be known as one with skillful resolve, discerning the emptiness of form.
It is the same for feeling-- no feeling;
it is the same for perception-- no perception;
It is the same for fabrication-- no fabrication,
and consciousness-- no consciousness.
And when a bodhisattva discerns the true nature of form, the bodhisattva discerns the emptiness of all dharmas:
(no) dharmas arising as (no) form,
(no) boundless luminousness as (no) form,
(no) dharmas passing away as (no) form,
It is the same for feeling, perception, fabrication, and consciousness.
When this bodhisattva has discerned the emptiness of all dharmas in form, this bodhisattva does not grasp anything in form and does not desire anything in form-- and there is nothing to attain. No dharma in form arising, no dharma in form to enter & settle, no dharma in form to pass away.
It is the same for feeling, perception, fabrication, and consciousness.
Understanding this, a bodhisattva goes forth in prajnaparamita and awakens.
Discerning the emptiness of all dharmas, the bodhisattva discerns thinking itself, discerning in thinking: no existence (of thinking), no non-existence (of thinking), and no (becoming) between existence and non-existence (of thinking). The bodhisattva penetrates deeply the dharma-element (emptiness from mind-moment to mind-moment), constituting the true nature of Dharma. Wise to the dharma-element, brave in the face of its ungraspableness, a bodhisattva is supremely vigilant and heedful to Dharma.
Subhuti, a skillful bodhisattva, sets out to discern the emptiness of all dharmas, and from this resolve, this wise bodhisattva goes forth, flowing in prajnaparamita, free to end all suffering.
Moreover, Subhuti, a skillful bodhisattva, with respect to form, will comprehend and abandon five kinds of greed:
greed for the discrimination of form,
greed for the imagination of form,
greed for the links of form,
greed for a pleasant form,
great greed for the form itself.
When a bodhisattva abandons these five kinds of greed in relation to form, the bodhisattva abandons the own-being of any form, and abandoning the own-being of any form, then the bodhisattva abandons the essential form in form, and not clinging to form, then a bodhisattva is free to see form as form.
It is the same for feeling, perception, fabrication, and consciousness.
When a bodhisattva is free, the bodhisattva transcends form in all ways, and the bodhisattva goes forth in prajnaparamita and awakens.
And so it is for the following:
The skillful bodhisattva, Subhuti, with respect to form, comprehends and abandons five kinds of hate:
hate arising from the discrimination of form,
hate arising from the imagination of form,
hate arising from the links of form,
hate arising from the unpleasant form,
great hate arising from the form itself.
It is the same for feeling, perception, fabrication, and consciousness.
When a bodhisattva is free, the bodhisattva transcends form in all ways, and the bodhisattva goes forth in prajnaparamita and awakens.
The bodhisattva, with respect to form, comprehends and abandons five kinds of delusion:
delusion of form happening in delusion,
delusion of form caused by delusion,
delusion of form not caused by delusion,
delusion of form as neither pleasant or unpleasant,
great delusion of form itself.
It is the same for feeling, perception, fabrication, and consciousness.
When a bodhisattva is free, the bodhisattva transcends form in all ways, and the bodhisattva goes forth in prajnaparamita and awakens.
The bodhisattva, with respect to form, comprehends and abandons five kinds of conceit:
conceit around form that results from learning,
conceit around form that leads to embellishment,
conceit around form that leads to pridefulness,
conceit around form as related to the pleasant, the unpleasant, and that which is neither pleasant nor unpleasant,
great conceit around form itself.
It is the same for feeling, perception, fabrication, and consciousness.
When a bodhisattva is free, the bodhisattva transcends form in all ways, and the bodhisattva goes forth in prajnaparamita and awakens.
The bodhisattva, respective of form, comprehends and abandons five kinds of false views:
wrong view of the own-being as related to form,
wrong view, which thinks that something exists as related to form,
wrong view of negation as related to form,
wrong view of the pleasant, unpleasant, or that which is neither pleasant nor unpleasant as related to form,
great wrong view around form itself.
It is the same for feeling, perception, fabrication, and consciousness.
When a bodhisattva is free, the bodhisattva transcends form in all ways, and the bodhisattva goes forth in prajnaparamita and awakens.
The bodhisattva, respective of form, comprehends and abandons five kinds of doubt:
doubt about the teaching as related to form,
doubt about karma and its fruit as related to form,
doubt about nirvana, the Buddhas and Bodhisattvas as related to form,
doubt about the pleasant, the unpleasant, and that which is neither pleasant nor unpleasant as related to form,
great doubt itself as related to form.
It is the same for feeling, perception, fabrication, and consciousness.
When a bodhisattva is free, the bodhisattva transcends form in all ways, and the bodhisattva goes forth in prajnaparamita and awakens.
Now Subhuti, investigating an expressible form, discerning what is graspable in its expression-- the bodhisattva will fix on what is grasped. Fixing on the dharmic nature of form, through the graspable, the bodhisattva controls the dharmas concerning body, speech, and mind. Controlling (fixing) the actions of body, speech, and mind as such, this bodhisattva will be known, ultimately, as unskillful in expressing the Dharma.
It is the same for feeling, perception, fabrication, and consciousness.
Moreover, Subhuti, when a bodhisattva, desires awakening, the bodhisattva grasps the form of awakening, fixing on it in two ways: 1. fixing on the signs of the form of awakening, and 2. fixing on the form of being fixed in awakening. In these two ways, this bodhisattva cultivates a path. But ultimately, this bodhisattva's apprehension is in error. And why? Because there is nothing fixed and because desire is limitless: ever proliferating. This undiscerning bodhisattva is caught up in limitless desire grasping at something which is not. Form is like a dream, an illusion-- ungraspable-- there can be no graspable fix on this.
It is the same for feeling, perception, fabrication, and consciousness.
The undiscerning bodhisattva who perceives what is real as graspable will falter. Grasping at the ungraspable, like grabbing at a dream or an illusion-- is the way of an unskillful bodhisattva who does not discern what is real. Again, they are unskillful in their resolve.
On the other hand, the wise bodhisattva investigates, cultivating the inexpressible form, discerning the inexpressible in its expression, and revealing Dharma, which is the discernment of the true nature of form in its ungraspableness. It is from the ungraspable that a bodhisattva purifies all of the dharmas related to actions of body, speech, and mind. Purifying the actions of body, speech, and mind, this bodhisattva will be known as skillful in expressing the Dharma. A discerning bodhisattva, who is purified in this way, does not get entangled in fixing on the form of awakening but sees through, and with insight, the ancient path appears to this bodhisattva. For a bodhisattva who beholds the ancient path, the perception of form is empty and therefore abandoned.
No form is grasped, no form is fixed on, and no form is attained.
It is the same for feeling, perception, fabrication, and consciousness.
Furthermore, this bodhisattva apprehends the delusion of thinking form, the delusion of thinking any form can be fixed, including the thinking-form itself. Here the bodhisattva discerns deluded-thinking as deluded-thinking and abandons all conceptions of form, withdrawing from the "fix," not grasping any form. Ungrasping, the wise bodhisattva understands the nature of form and discerns the form's illusion-- discerning this, a bodhisattva sees, in turn, the (no) form. Understanding the (no) form a bodhisattva attains, respective of form the Dharma. Insight flows out of no delusion: the emptiness of all dharmas, deluded & non-deluded.
And through this understanding, the wise bodhisattva cultivates the Buddhadharmas, going forth in prajnaparamita.
It is the same for feeling, perception, fabrication, and consciousness.
Abandoning all clinging, a bodhisattva goes forth in prajnaparamita, cultivating the Buddhadharmas.
The bodhisattva cultivates, with respect to form, feeling, perception, fabrication, and consciousness, five kinds of friendship:
a friendship that manifests wholesome dharmas,
a friendship that brings worldly goodness,
a friendship that manifests other-worldly goodness,
a friendship that cultivates friendship itself,
a friendship that cultivates a friendship with the whole world.
A bodhisattva cultivates, with respect to form, feeling, perception, fabrication, and consciousness, five kinds of compassion:
compassion towards the repulsive,
compassion towards those who are disliked,
compassion towards those who are outsiders and who are disliked,
compassion for the cultivation of compassion itself,
compassion towards the whole world and all its' beings.
A bodhisattva cultivates, with respect to form, feeling, perception, fabrication, and consciousness, five kinds of joyousness:
the joy that rejoices in the outpouring of love & compassion that leads to faith in the Dharma,
the joy that rejoices in the outpouring of love & compassion that leads to goodness,
the joy that rejoices in the outpouring of love & compassion that leads to other-worldly goodness,
the joy that rejoices in love & compassion itself,
the joy that rejoices in the love & compassion for the whole world and all of its beings.
A bodhisattva cultivates, with respect to form, feeling, perception, fabrication, and consciousness, five kinds of equanimity:
an equanimity embodied free of unwholesome views,
an equanimity embodied in the avoidance of sin,
an equanimity embodied in the wholesome views,
an equanimity embodying equanimity always,
an equanimity towards the great mass of suffering beings.
(The Six Perfections)
A bodhisattva cultivates, with respect to form, feeling, perception, fabrication, and consciousness, five kinds of generosity:
generosity of the vow,
generosity through sacrifice that leads to fearlessness,
generosity of the Dharma,
generosity, generosity,
the generosity of prajnaparamita.
A bodhisattva cultivates the perfection of virtue.
With respect to form, feeling, perception, fabrication, and consciousness, there are five kinds of virtue to be cultivated:
virtue of the precepts,
virtue of the jhanas,
virtue of the end of the outflows,
virtue, virtue
virtue of prajnaparamita.
A bodhisattva cultivates the perfection of patience.
With respect to form, feeling, perception, fabrication, and consciousness, there are five kinds of patience to be cultivated:
patience that endures abuse inflicted by beings,
patience to endure pain, even the pain of one's limbs being cut off,
patience of samadhi-- steady in the Dharma,
patience, patience,
patience of prajnaparamita.
A bodhisattva cultivates the perfection of vigor.
With respect to form, feeling, perception, fabrication, and consciousness, there are five kinds of vigor to be cultivated:
vigor in the realization of irreversibility,
vigor in guarding against and abandoning all unwholesomeness,
vigor is the cultivation and maintenance of all wholesomeness,
vigor, vigor,
vigor of prajnaparamita.
A bodhisattva cultivates the perfection of samadhi.
With respect to form, feeling, perception, fabrication, and consciousness, there are five kinds of samadhi to be cultivated:
samadhi, joyful samadhi
samadhi absent of joy but is pure & timeless,
supramundane samadhi,
samadhi, samadhi,
samadhi of prajnaparamita.
A bodhisattva cultivates the perfection of wisdom.
With respect to form, feeling, perception, fabrication, and consciousness, there are five kinds of wisdom to be cultivated:
wisdom cultivated in the samadhi of right view & right action that gives rise to joy,
wisdom cultivated in the samadhi of right view & right action, that is absent of joy but is pure & timeless,
supramundane wisdom,
wisdom, wisdom,
prajnaparamita, the perfection of wisdom.
Gone forth in prajnaparamita, cultivated in the Buddhadharmas, a wise & skillful bodhisattva tends to the goodness of friendship.
With respect to form, feeling, perception, fabrication, and consciousness, there are five ways of tending friendship:
tending to friendship that is listening,
tending to friendship that is honoring & serving,
tending to friendship out of joy,
tending, tending,
tending to friendship that is going forth in the prajnaparamita.
A bodhisattva who tends to friendship in this way is gifted with insight into the salvation of all beings and goes forth in prajnaparamita, the supreme awakening.
Gone forth in prajnaparamita, cultivated in the Buddhadharmas, a wise & skillful bodhisattva tends to the worship of the Tathagatas.
With respect to form, feeling, perception, fabrication, and consciousness, there are five ways to worship the Tathagatas:
worship with praise & gratefulness,
worship with sincerity, discipline, and reverence,
worship that is the cultivation of purity,
worship, worship,
worship that is going forth in prajnaparamita, Mother of all Tathagatas.
The bodhisattva who sincerely worships the Tathagata is discerning and is hailed by all the Buddhas of all the world systems in the ten directions and is looked to with reverence by the world with its gods and humans. The wise bodhisattva gone forth in the prajnaparamita, worshipping the Mother of all Tathagatas, awakens, purifying vast Buddhafields where devotees assemble and learn the Dharma.
Subhuti, let us return to the difference between skillfulness and unskillfulness.
The skillful path is free of signs, and the perfections are realized.
The unskillful path is the path entangled in signs (which is in addition) not leading to perfection.
If a bodhisattva's desire is fixed on the signs for giving (the fruit of the desire to give, or that which is in addition to the giving as giving) or is fixed on the signs of generosity itself (the essential giving in addition to giving as giving), this bodhisattva is entangled in the signs of generosity.
Contrariwise, a skillful & wise bodhisattva is not fixed on the signs of giving but cultivates generosity through the ungraspable, abandoning the signs of giving (the fruit of the desire to give, or that which is in addition to the giving as giving, including the essential giving) and is free to give, realizing the perfection of generosity.
The cultivation of the ungraspable-- not clinging to anything in the world is knowing emptiness.
Gone forth in prajnaparamita, cultivating the Buddhadharmas, a wise & skillful bodhisattva always tends to emptiness.
A bodhisattva, with respect to feeling, perception, fabrication, and consciousness, cultivates knowing emptiness through the emptiness-samadhi, or the ekāgratā-samadhi, meaning the no-point samadhi, where the bodhisattva is fixed-on-ta, or absorption in emptiness:
When a bodhisattva, with respect to form, feeling, perception, fabrication, and consciousness,
fixes on ta (suchness), being absorbed in:
the emptiness of existence,
the emptiness of non-existence, and
the emptiness of becoming between existence or non-existence,
this bodhisattva, through this samadhi, is tending to emptiness. This bodhisattva cultivates and fully knows emptiness.
This ekāgratā-samadhi has two related samadhis:
A bodhisattva, with respect to form, feeling, perception, fabrication, and consciousness, cultivates knowing emptiness through the signless samadhi.
And what is the signless samadhi?
When a bodhisattva fixes on, being absorbed in, with respect to form, feeling, perception, fabrication, and consciousness,
the emptiness of the existence of a sign,
the emptiness of non-existence of a sign and
the emptiness of (the becoming) between existence and non-existence of a sign--
then the sign-consciousness of existence ceases or is abandoned,
along with the on-coming sign-consciousness of non-existence, along with the on-coming sign-consciousness (of the becoming) between existence and non-existence.
The whole of the sign-consciousness is abandoned, left behind-- ungrasped.
Also, a bodhisattva, with respect to form, feeling, perception, fabrication, and consciousness, cultivates knowing emptiness through the wishless samadhi.
And what is the wishless samadhi?
When a bodhisattva fixes on, being absorbed in, with respect to form, feeling, perception, fabrication, and consciousness,
the emptiness of the existence through wishlessness,
the emptiness of non-existence through wishlessness and
the emptiness of (the becoming) between existence and non-existence through wishlessness--
then the wish for existence ceases or is abandoned,
along with the on-coming wishful-consciousness of non-existence, along with the on-coming wishful-consciousness (of the becoming) between existence and non-existence.
When a bodhisattva, with respect to feeling, perception, fabrication, and consciousness, finds steadiness or equanimity in the ekāgratā-samadhi, then
existence is experienced as nibbida,
non-existence is experienced as nibbida,
(the becoming) between existence and non-existence is experienced as nibbida.
Gone forth in prajnaparamita, cultivating the Buddhadharmas, a wise & skillful bodhisattva always tends to emptiness.
Finally, Subhuti, there are the marks of existence:
A bodhisattva, with respect to form, feeling, perception, fabrication, and consciousness, cultivates knowing impermanence in three ways:
the meaning of not,
the meaning of arising & passing away,
the meaning of and.
A bodhisattva, with respect to form, feeling, perception, fabrication, and consciousness, cultivates knowing suffering in its three ways:
the meaning of settling & covering,
the meaning of signs,
the meaning of bondage.
A bodhisattva, with respect to form, feeling, perception, fabrication, and consciousness, cultivates knowing not-self in its three ways:
the meaning of not-self in existence,
the meaning of not-self in non-existence,
the meaning of not-self in that which is (becoming) between existence and non-existence
Beyond this, a bodhisattva, with respect to form, feeling, perception, fabrication, and consciousness, cultivates knowing pleasant abiding in its three ways:
the pleasant abiding of existence,
the pleasant abiding of non-existence,
the pleasant abiding of the (becoming) between existence and non-existence.
When the Blessed One had spoken thus, Subhuti was delighted and rejoiced at these words of the Blessed One, and so did all the monks and nuns, laymen and laywomen-- and the whole world with its gods, devas, and humans.