大般若波羅蜜多經

02

Furthermore, Shariputra! Great bodhisattvas practicing prajnaparamita do not see anything as either associated or unassociated with form. They do not see anything as either associated or unassociated with feeling, perception, formations, or consciousness.

They do not see anything as either associated or unassociated with the eye ayatana; they do not see anything as either associated or unassociated with the ear, nose, tongue, body, or mind ayatana.

They do not see anything as either associated or unassociated with the form ayatana; they do not see anything as either associated or unassociated with the sound, odor, taste, touch, or dharma ayatana.

They do not see anything as either associated or unassociated with the eye dhatu; they do not see anything as either associated or unassociated with the ear, nose, tongue, body, or mind dhatu.

They do not see anything as either associated or unassociated with the form dhatu; they do not see anything as either associated or unassociated with the sound, odor, taste, touch, or dharma dhatu.

They do not see anything as either associated or unassociated with the eye-consciousness dhatu; they do not see anything as either associated or unassociated with the ear-, nose-, tongue-, body-, or mind-consciousness dhatu.

They do not see anything as either associated or unassociated with eye-contact; they do not see anything as either associated or unassociated with ear-, nose-, tongue-, body-, or mind-contact.

They do not see anything as either associated or unassociated with feelings arising with eye-contact as their condition; they do not see anything as either associated or unassociated with feelings arising with ear-, nose-, tongue-, body-, or mind-contact as their condition.

They do not see anything as either associated or unassociated with the earth dhatu; they do not see anything as either associated or unassociated with the water, fire, wind, space, or consciousness dhatu.

They do not see anything as either associated or unassociated with the causal condition; they do not see anything as either associated or unassociated with the objective condition, the immediately antecedent condition, or the dominant condition; they do not see anything as either associated or unassociated with dharmas arising from conditions.

They do not see anything as either associated or unassociated with ignorance; they do not see anything as either associated or unassociated with formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress.

They do not see anything as either associated or unassociated with the Desire Realm; they do not see anything as either associated or unassociated with the Form Realm or the Formless Realm.

They do not see anything as either associated or unassociated with the perfection of generosity; they do not see anything as either associated or unassociated with the perfections of pure moral discipline, patient endurance, diligence, meditative concentration, or prajnaparamita.

They do not see anything as either associated or unassociated with internal emptiness; they do not see anything as either associated or unassociated with external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence.

They do not see anything as either associated or unassociated with suchness; they do not see anything as either associated or unassociated with the Dharma realm, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, or the inconceivable realm.

They do not see anything as either associated or unassociated with the four foundations of mindfulness; they do not see anything as either associated or unassociated with the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path.

They do not see anything as either associated or unassociated with the noble truth of suffering; they do not see anything as either associated or unassociated with the noble truths of its origin, cessation, or the path.

They do not see anything as either associated or unassociated with the ten wholesome courses of karma; they do not see anything as either associated or unassociated with the five precepts of a lay follower or the eight precepts of a temporary renunciant.

They do not see anything as either associated or unassociated with meritorious deeds consisting of generosity; they do not see anything as either associated or unassociated with meritorious deeds consisting of moral discipline or cultivation.

They do not see anything as either associated or unassociated with the four meditative concentrations; they do not see anything as either associated or unassociated with the four immeasurables or the four formless attainments.

They do not see anything as either associated or unassociated with the eight liberations; they do not see anything as either associated or unassociated with the eight spheres of mastery, the nine successive attainments, or the ten spheres of totality.

They do not see anything as either associated or unassociated with the emptiness gateway to liberation; they do not see anything as either associated or unassociated with the signless or wishless gateways to liberation.

They do not see anything as either associated or unassociated with any dharani gateway; they do not see anything as either associated or unassociated with any samadhi gateway.

They do not see anything as either associated or unassociated with the Ground of Great Joy; they do not see anything as either associated or unassociated with the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Ground of the Dharma Cloud.

They do not see anything as either associated or unassociated with the five kinds of eyes; they do not see anything as either associated or unassociated with the six superknowledges.

They do not see anything as either associated or unassociated with the ten powers of a Buddha; they do not see anything as either associated or unassociated with the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha.

They do not see anything as either associated or unassociated with the thirty-two marks of a great being; they do not see anything as either associated or unassociated with the eighty subsidiary characteristics.

They do not see anything as either associated or unassociated with the quality of never losing mindfulness; they do not see anything as either associated or unassociated with the nature of constant equanimity.

They do not see anything as either associated or unassociated with the knowledge of all things; they do not see anything as either associated or unassociated with the knowledge of the aspects of the paths, the knowledge of all aspects, or the subtle and wondrous knowledge of all aspects; they do not see anything as either associated or unassociated with the knowledge of omniscience.

They do not see anything as either associated or unassociated with the permanent eradication of all afflictions and deeply ingrained habits from many lifetimes.

They do not see anything as either associated or unassociated with the fruit of stream-entry; they do not see anything as either associated or unassociated with the fruits of once-returning, non-returning, or arhatship; they do not see anything as either associated or unassociated with the fruit of a pratyekabuddha; they do not see anything as either associated or unassociated with all the practices of great bodhisattvas; they do not see anything as either associated or unassociated with the unsurpassed enlightenment of the Buddhas.

They do not see anything as either associated or unassociated with a self; they do not see anything as either associated or unassociated with a sentient being, a living continuum, one who is born, one who is nurtured, one who matures, one who transmigrates, a person born of a person, a supreme self, one capable of acting, one capable of causing others to act, one capable of creating karma, one capable of causing others to create karma, one who personally experiences karmic results, one who causes others to experience karmic results, a knower, or a seer.

Shariputra! You should know that, for these reasons, great bodhisattvas practicing prajnaparamita are said to be associated with prajnaparamita.

Furthermore, Śāriputra, when great bodhisattvas practice prajnaparamita, they do not contemplate emptiness as being associated or unassociated with emptiness; they do not contemplate signlessness as being associated or unassociated with signlessness; and they do not contemplate wishlessness as being associated or unassociated with wishlessness. Why is this? Śāriputra, it is because emptiness, signlessness, and wishlessness are all neither associated nor unassociated.

Śāriputra, because great bodhisattvas practicing prajnaparamita are associated with dharmas in this way, they are said to be associated with prajnaparamita.

Furthermore, Śāriputra, when great bodhisattvas practicing prajnaparamita have entered the emptiness of the intrinsic characteristics of all dharmas, they do not contemplate form as being associated or unassociated, nor do they contemplate feeling, perception, formations, or consciousness as being associated or unassociated.

Those great bodhisattvas do not contemplate form as being associated or unassociated with the past. Why is this? Because they do not perceive the past. They do not contemplate feeling, perception, formations, or consciousness as being associated or unassociated with the past. Why is this? Because they do not perceive the past.

They do not contemplate form as being associated or unassociated with the future. Why is this? Because they do not perceive the future. They do not contemplate feeling, perception, formations, or consciousness as being associated or unassociated with the future. Why is this? Because they do not perceive the future.

They do not contemplate form as being associated or unassociated with the present. Why is this? Because they do not perceive the present. They do not contemplate feeling, perception, formations, or consciousness as being associated or unassociated with the present. Why is this? Because they do not perceive the present.

Furthermore, Śāriputra, great bodhisattvas practicing prajnaparamita do not contemplate the past as being associated or unassociated with the future, nor do they contemplate the past as being associated or unassociated with the present.

They do not contemplate the future as being associated or unassociated with the past, nor do they contemplate the future as being associated or unassociated with the present.

They do not contemplate the present as being associated or unassociated with the past, nor do they contemplate the present as being associated or unassociated with the future.

They do not contemplate the past as being associated or unassociated with the future and the present.

They do not contemplate the future as being associated or unassociated with the past and the present.

They do not contemplate the present as being associated or unassociated with the past and the future.

They do not contemplate the past, future, and present as being associated or unassociated. Why is this? Śāriputra, it is because the three times are all empty.

Śāriputra, because great bodhisattvas practicing prajnaparamita are associated with dharmas in this way, they are said to be associated with prajnaparamita.

Furthermore, Śāriputra, great bodhisattvas practicing prajnaparamita do not contemplate omniscient knowledge as being associated or unassociated with the past. Why is this? Because even the existence of the past cannot be perceived, much less can omniscient knowledge be contemplated as being associated or unassociated with the past.

They do not contemplate omniscient knowledge as being associated or unassociated with the future. Why is this? Because even the existence of the future cannot be perceived, much less can omniscient knowledge be contemplated as being associated or unassociated with the future.

They do not contemplate omniscient knowledge as being associated or unassociated with the present. Why is this? Because even the existence of the present cannot be perceived, much less can omniscient knowledge be contemplated as being associated or unassociated with the present.

Śāriputra, because great bodhisattvas practicing prajnaparamita are associated with dharmas in this way, they are said to be associated with prajnaparamita.

Furthermore, Śāriputra, great bodhisattvas practicing prajnaparamita do not contemplate omniscient knowledge as being associated or unassociated with form. Why is this? Because even the existence of form cannot be perceived, much less can omniscient knowledge be contemplated as being associated or unassociated with form.

They do not contemplate omniscient knowledge as being associated or unassociated with feeling, perception, formations, or consciousness. Why is this? Because even the existence of feeling, perception, formations, and consciousness cannot be perceived, much less can omniscient knowledge be contemplated as being associated or unassociated with feeling, perception, formations, and consciousness.

Śāriputra, because great bodhisattvas practicing prajnaparamita are associated with dharmas in this way, they are said to be associated with prajnaparamita.

Furthermore, Śāriputra, great bodhisattvas practicing prajnaparamita do not contemplate omniscient knowledge as being associated or unassociated with the eye ayatana. Why is this? Because even the existence of the eye ayatana cannot be perceived, much less can omniscient knowledge be contemplated as being associated or unassociated with the eye ayatana.

They do not contemplate omniscient knowledge as being associated or unassociated with the ear, nose, tongue, body, or mind ayatana. Why is this? Because even the existence of the ear, nose, tongue, body, and mind ayatanas cannot be perceived, much less can omniscient knowledge be contemplated as being associated or unassociated with the ear, nose, tongue, body, and mind ayatanas.

Śāriputra, because great bodhisattvas practicing prajnaparamita are associated with dharmas in this way, they are said to be associated with prajnaparamita.

Furthermore, Śāriputra, great bodhisattvas practicing prajnaparamita do not contemplate omniscient knowledge as being associated or unassociated with the form ayatana. Why is this? Because even the existence of the form ayatana cannot be perceived, much less can omniscient knowledge be contemplated as being associated or unassociated with the form ayatana.

They do not contemplate omniscient knowledge as being associated or unassociated with the sound, odor, taste, tangible-object, or dharma ayatana. Why is this? Because even the existence of the sound, odor, taste, tangible-object, and dharma ayatanas cannot be perceived, much less can omniscient knowledge be contemplated as being associated or unassociated with the sound, odor, taste, tangible-object, and dharma ayatanas.

Śāriputra, because great bodhisattvas practicing prajnaparamita are associated with dharmas in this way, they are said to be associated with prajnaparamita.

Furthermore, Śāriputra, great bodhisattvas practicing prajnaparamita do not contemplate omniscient knowledge as being associated or unassociated with the eye dhatu. Why is this? Because even the existence of the eye dhatu cannot be perceived, much less can omniscient knowledge be contemplated as being associated or unassociated with the eye dhatu.

They do not contemplate the knowledge of omniscient knowledge as being associated or unassociated with the ear, nose, tongue, body, or mind dhatu. Why is this? Because even the existence of the ear, nose, tongue, body, and mind dhatus cannot be perceived, much less can omniscient knowledge be contemplated as being associated or unassociated with the ear, nose, tongue, body, and mind dhatus.

Śāriputra, because great bodhisattvas practicing prajnaparamita are associated with dharmas in this way, they are said to be associated with prajnaparamita.

Furthermore, Śāriputra, great bodhisattvas practicing prajnaparamita do not contemplate omniscient knowledge as being associated or unassociated with the form dhatu. Why is this? Because even the existence of the form dhatu cannot be perceived, much less can omniscient knowledge be contemplated as being associated or unassociated with the form dhatu.

They do not contemplate whether the knowledge of all things is associated or unassociated with the dhatus of sound, odor, taste, touch, and mental objects. Why? Because even the dhatus of sound, odor, taste, touch, and mental objects cannot be apprehended as existing, much less can one contemplate whether the knowledge of all things is associated or unassociated with the dhatus of sound, odor, taste, touch, and mental objects.

Shariputra! Because the great bodhisattvas who cultivate prajnaparamita are associated with such dharmas, they are said to be associated with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who cultivate prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the eye-consciousness dhatu. Why? Because even the eye-consciousness dhatu cannot be apprehended as existing, much less can one contemplate whether the knowledge of all things is associated or unassociated with the eye-consciousness dhatu.

They do not contemplate whether the knowledge of all things is associated or unassociated with the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. Why? Because even the ear-, nose-, tongue-, body-, and mind-consciousness dhatus cannot be apprehended as existing, much less can one contemplate whether the knowledge of all things is associated or unassociated with the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Shariputra! Because the great bodhisattvas who cultivate prajnaparamita are associated with such dharmas, they are said to be associated with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who cultivate prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with eye-contact. Why? Because even eye-contact cannot be apprehended as existing, much less can one contemplate whether the knowledge of all things is associated or unassociated with eye-contact.

They do not contemplate whether the knowledge of all things is associated or unassociated with ear-, nose-, tongue-, body-, and mind-contact. Why? Because even ear-, nose-, tongue-, body-, and mind-contact cannot be apprehended as existing, much less can one contemplate whether the knowledge of all things is associated or unassociated with ear-, nose-, tongue-, body-, and mind-contact.

Shariputra! Because the great bodhisattvas who cultivate prajnaparamita are associated with such dharmas, they are said to be associated with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who cultivate prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the feelings arising with eye-contact as their condition. Why? Because even the feelings arising with eye-contact as their condition cannot be apprehended as existing, much less can one contemplate whether the knowledge of all things is associated or unassociated with the feelings arising with eye-contact as their condition.

They do not contemplate whether the knowledge of all things is associated or unassociated with the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition. Why? Because even the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition cannot be apprehended as existing, much less can one contemplate whether the knowledge of all things is associated or unassociated with the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition.

Shariputra! Because the great bodhisattvas who cultivate prajnaparamita are associated with such dharmas, they are said to be associated with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who cultivate prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the earth dhatu. Why? Because even the earth dhatu cannot be apprehended as existing, much less can one contemplate whether the knowledge of all things is associated or unassociated with the earth dhatu.

They do not contemplate whether the knowledge of all things is associated or unassociated with the water, fire, wind, space, and consciousness dhatus. Why? Because even the water, fire, wind, space, and consciousness dhatus cannot be apprehended as existing, much less can one contemplate whether the knowledge of all things is associated or unassociated with the water, fire, wind, space, and consciousness dhatus.

Shariputra! Because the great bodhisattvas who cultivate prajnaparamita are associated with such dharmas, they are said to be associated with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who cultivate prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the causal condition. Why? Because even the causal condition cannot be apprehended as existing, much less can one contemplate whether the knowledge of all things is associated or unassociated with the causal condition.

They do not contemplate whether the knowledge of all things is associated or unassociated with dharmas arising from the immediately antecedent condition, the objective condition, the dominant condition, and other conditions. Why? Because even dharmas arising from the immediately antecedent condition, the objective condition, the dominant condition, and other conditions cannot be apprehended as existing, much less can one contemplate whether the knowledge of all things is associated or unassociated with dharmas arising from the immediately antecedent condition, the objective condition, the dominant condition, and other conditions.

Shariputra! Because the great bodhisattvas who cultivate prajnaparamita are associated with such dharmas, they are said to be associated with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who cultivate prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with ignorance. Why? Because even ignorance cannot be apprehended as existing, much less can one contemplate whether the knowledge of all things is associated or unassociated with ignorance.

They do not contemplate whether the knowledge of all things is associated or unassociated with formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress. Why? Because formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended as existing, much less can one contemplate whether the knowledge of all things is associated or unassociated with formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Shariputra! Because the great bodhisattvas who cultivate prajnaparamita are associated with such dharmas, they are said to be associated with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who cultivate prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the perfection of generosity. Why? Because even the perfection of generosity cannot be apprehended as existing, much less can one contemplate whether the knowledge of all things is associated or unassociated with the perfection of generosity.

They do not contemplate whether the knowledge of all things is associated or unassociated with the perfections of pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita. Why? Because even the perfections of pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita cannot be apprehended as existing, much less can one contemplate whether the knowledge of all things is associated or unassociated with the perfections of pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita.

Shariputra! Because the great bodhisattvas who cultivate prajnaparamita are associated with such dharmas, they are said to be associated with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who cultivate prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with inner emptiness. Why? Because even inner emptiness cannot be apprehended as existing, much less can one contemplate whether the knowledge of all things is associated or unassociated with inner emptiness.

They do not contemplate whether the knowledge of all things is associated or unassociated with outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence.

Why? Because even outer emptiness through the emptiness of the self-nature of nonexistence cannot be perceived as existing; how much less could they contemplate whether the knowledge of all things is associated or unassociated with outer emptiness through the emptiness of the self-nature of nonexistence.

Sariputra! Because the great bodhisattvas who practice prajnaparamita are associated with dharmas such as these, they are said to be associated with prajnaparamita.

Furthermore, Sariputra! Great bodhisattvas who practice prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the four foundations of mindfulness. Why? Because even the four foundations of mindfulness cannot be perceived as existing; how much less could they contemplate whether the knowledge of all things is associated or unassociated with the four foundations of mindfulness.

They do not contemplate whether the knowledge of all things is associated or unassociated with the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eight factors of the Noble Path. Why? Because even the four right efforts through the eight factors of the Noble Path cannot be perceived as existing; how much less could they contemplate whether the knowledge of all things is associated or unassociated with the four right efforts through the eight factors of the Noble Path.

Sariputra! Because the great bodhisattvas who practice prajnaparamita are associated with dharmas such as these, they are said to be associated with prajnaparamita.

Furthermore, Sariputra! Great bodhisattvas who practice prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the Noble Truth of suffering. Why? Because even the Noble Truth of suffering cannot be perceived as existing; how much less could they contemplate whether the knowledge of all things is associated or unassociated with the Noble Truth of suffering.

They do not contemplate whether the knowledge of all things is associated or unassociated with the Noble Truths of the origin, cessation, and path. Why? Because even the Noble Truths of the origin, cessation, and path cannot be perceived as existing; how much less could they contemplate whether the knowledge of all things is associated or unassociated with the Noble Truths of the origin, cessation, and path.

Sariputra! Because the great bodhisattvas who practice prajnaparamita are associated with dharmas such as these, they are said to be associated with prajnaparamita.

Furthermore, Sariputra! Great bodhisattvas who practice prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the four dhyanas. Why? Because even the four dhyanas cannot be perceived as existing; how much less could they contemplate whether the knowledge of all things is associated or unassociated with the four dhyanas.

They do not contemplate whether the knowledge of all things is associated or unassociated with the four immeasurables or the four formless concentrations. Why? Because even the four immeasurables and the four formless concentrations cannot be perceived as existing; how much less could they contemplate whether the knowledge of all things is associated or unassociated with the four immeasurables and the four formless concentrations.

Sariputra! Because the great bodhisattvas who practice prajnaparamita are associated with dharmas such as these, they are said to be associated with prajnaparamita.

Furthermore, Sariputra! Great bodhisattvas who practice prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the eight liberations. Why? Because even the eight liberations cannot be perceived as existing; how much less could they contemplate whether the knowledge of all things is associated or unassociated with the eight liberations.

They do not contemplate whether the knowledge of all things is associated or unassociated with the eight spheres of mastery, the nine successive concentrations, or the ten universal bases. Why? Because even the eight spheres of mastery, the nine successive concentrations, and the ten universal bases cannot be perceived as existing; how much less could they contemplate whether the knowledge of all things is associated or unassociated with the eight spheres of mastery, the nine successive concentrations, and the ten universal bases.

Sariputra! Because the great bodhisattvas who practice prajnaparamita are associated with dharmas such as these, they are said to be associated with prajnaparamita.

Furthermore, Sariputra! Great bodhisattvas who practice prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the gateway to liberation through emptiness. Why? Because even the gateway to liberation through emptiness cannot be perceived as existing; how much less could they contemplate whether the knowledge of all things is associated or unassociated with the gateway to liberation through emptiness.

They do not contemplate whether the knowledge of all things is associated or unassociated with the gateways to liberation through signlessness and wishlessness. Why? Because even the gateways to liberation through signlessness and wishlessness cannot be perceived as existing; how much less could they contemplate whether the knowledge of all things is associated or unassociated with the gateways to liberation through signlessness and wishlessness.

Sariputra! Because the great bodhisattvas who practice prajnaparamita are associated with dharmas such as these, they are said to be associated with prajnaparamita.

Furthermore, Sariputra! Great bodhisattvas who practice prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with all dharani gateways. Why? Because even all dharani gateways cannot be perceived as existing; how much less could they contemplate whether the knowledge of all things is associated or unassociated with all dharani gateways.

They do not contemplate whether the knowledge of all things is associated or unassociated with all samadhi gateways. Why? Because even all samadhi gateways cannot be perceived as existing; how much less could they contemplate whether the knowledge of all things is associated or unassociated with all samadhi gateways.

Sariputra! Because the great bodhisattvas who practice prajnaparamita are associated with dharmas such as these, they are said to be associated with prajnaparamita.

Furthermore, Sariputra! Great bodhisattvas who practice prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the Stage of Great Joy. Why? Because even the Stage of Great Joy cannot be perceived as existing; how much less could they contemplate whether the knowledge of all things is associated or unassociated with the Stage of Great Joy.

They do not contemplate whether the knowledge of all things is associated or unassociated with the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Stage of Far-Going, the Stage of Immovability, the Stage of Excellent Wisdom, or the Stage of the Dharma Cloud. Why? Because even the Stage of Stainlessness through the Stage of the Dharma Cloud cannot be perceived as existing; how much less could they contemplate whether the knowledge of all things is associated or unassociated with the Stage of Stainlessness through the Stage of the Dharma Cloud.

Sariputra! Because the great bodhisattvas who practice prajnaparamita are associated with dharmas such as these, they are said to be associated with prajnaparamita.

Furthermore, Sariputra! Great bodhisattvas who practice prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the five kinds of eyes. Why? Because even the five kinds of eyes cannot be perceived as existing; how much less could they contemplate whether the knowledge of all things is associated or unassociated with the five kinds of eyes.

They do not contemplate whether the knowledge of all things is associated or unassociated with the six superknowledges. Why? Because even the six superknowledges cannot be apprehended, much less can one contemplate whether the knowledge of all things is associated or unassociated with the six superknowledges.

Sariputra! Because the great bodhisattvas practicing prajnaparamita are associated with such dharmas, they are said to be associated with prajnaparamita.

Furthermore, Sariputra! The great bodhisattvas practicing prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the Buddha’s ten powers. Why? Because even the Buddha’s ten powers cannot be apprehended, much less can one contemplate whether the knowledge of all things is associated or unassociated with the Buddha’s ten powers.

They do not contemplate whether the knowledge of all things is associated or unassociated with the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. Why? Because even the four fearlessnesses through the eighteen distinctive qualities of a Buddha cannot be apprehended, much less can one contemplate whether the knowledge of all things is associated or unassociated with the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Sariputra! Because the great bodhisattvas practicing prajnaparamita are associated with such dharmas, they are said to be associated with prajnaparamita.

Furthermore, Sariputra! The great bodhisattvas practicing prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the thirty-two marks of a great being. Why? Because even the thirty-two marks of a great being cannot be apprehended, much less can one contemplate whether the knowledge of all things is associated or unassociated with the thirty-two marks of a great being.

They do not contemplate whether the knowledge of all things is associated or unassociated with the eighty subsidiary characteristics. Why? Because even the eighty subsidiary characteristics cannot be apprehended, much less can one contemplate whether the knowledge of all things is associated or unassociated with the eighty subsidiary characteristics.

Sariputra! Because the great bodhisattvas practicing prajnaparamita are associated with such dharmas, they are said to be associated with prajnaparamita.

Furthermore, Sariputra! The great bodhisattvas practicing prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the quality of never forgetting. Why? Because even the quality of never forgetting cannot be apprehended, much less can one contemplate whether the knowledge of all things is associated or unassociated with the quality of never forgetting.

They do not contemplate whether the knowledge of all things is associated or unassociated with the nature of constant equanimity. Why? Because even the nature of constant equanimity cannot be apprehended, much less can one contemplate whether the knowledge of all things is associated or unassociated with the nature of constant equanimity.

Sariputra! Because the great bodhisattvas practicing prajnaparamita are associated with such dharmas, they are said to be associated with prajnaparamita.

Furthermore, Sariputra! The great bodhisattvas practicing prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the knowledge of all things. Why? Because even the knowledge of all things cannot be apprehended, much less can one contemplate whether the knowledge of all things is associated or unassociated with the knowledge of all things.

They do not contemplate whether the knowledge of all things is associated or unassociated with the knowledge of the aspects of the paths or the knowledge of all aspects. Why? Because even the knowledge of the aspects of the paths and the knowledge of all aspects cannot be apprehended, much less can one contemplate whether the knowledge of all things is associated or unassociated with the knowledge of the aspects of the paths or the knowledge of all aspects.

Sariputra! Because the great bodhisattvas practicing prajnaparamita are associated with such dharmas, they are said to be associated with prajnaparamita.

Furthermore, Sariputra! The great bodhisattvas practicing prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the Buddha. Why? Because even the Buddha cannot be apprehended, much less can one contemplate whether the knowledge of all things is associated or unassociated with the Buddha.

They do not contemplate whether the knowledge of all things is associated or unassociated with bodhi. Why? Because even bodhi cannot be apprehended, much less can one contemplate whether the knowledge of all things is associated or unassociated with bodhi.

Sariputra! Because the great bodhisattvas practicing prajnaparamita are associated with such dharmas, they are said to be associated with prajnaparamita.

Furthermore, Sariputra! The great bodhisattvas practicing prajnaparamita do not contemplate whether the knowledge of all things is associated or unassociated with the Buddha, nor do they contemplate whether the Buddha is associated or unassociated with the knowledge of all things. Why? Because the knowledge of all things is itself the Buddha, and the Buddha is itself the knowledge of all things.

They do not contemplate whether the knowledge of all things is associated or unassociated with bodhi, nor do they contemplate whether bodhi is associated or unassociated with the knowledge of all things. Why? Because the knowledge of all things is itself bodhi, and bodhi is itself the knowledge of all things.

Sariputra! Because the great bodhisattvas practicing prajnaparamita are associated with such dharmas, they are said to be associated with prajnaparamita.

Furthermore, Sariputra! The great bodhisattvas practicing prajnaparamita do not cling to the existence of form or to the nonexistence of form; they do not cling to the existence of feeling, perception, formations, or consciousness, nor to the nonexistence of feeling, perception, formations, or consciousness.

They do not cling to the permanence of form or to the impermanence of form; they do not cling to the permanence of feeling, perception, formations, or consciousness, nor to the impermanence of feeling, perception, formations, or consciousness.

They do not cling to the pleasantness of form or to the painfulness of form; they do not cling to the pleasantness of feeling, perception, formations, or consciousness, nor to the painfulness of feeling, perception, formations, or consciousness.

They do not cling to form as self or to form as nonself; they do not cling to feeling, perception, formations, or consciousness as self, nor to feeling, perception, formations, or consciousness as nonself.

They do not cling to the peacefulness of form or to the non-peacefulness of form; they do not cling to the peacefulness of feeling, perception, formations, or consciousness, nor to the non-peacefulness of feeling, perception, formations, or consciousness.

They do not cling to the emptiness of form or to the non-emptiness of form; they do not cling to the emptiness of feeling, perception, formations, or consciousness, nor to the non-emptiness of feeling, perception, formations, or consciousness.

They do not cling to the signlessness of form or to the possession of signs by form; they do not cling to the signlessness of feeling, perception, formations, or consciousness, nor to the possession of signs by feeling, perception, formations, or consciousness.

They do not cling to the wishlessness of form or to the presence of wishes in form; they do not cling to the wishlessness of feeling, perception, formations, or consciousness, nor to the presence of wishes in feeling, perception, formations, or consciousness.

Sariputra! Because the great bodhisattvas practicing prajnaparamita are associated with such dharmas, they are said to be associated with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who practice prajnaparamita do not become attached to the existence of the eye ayatana, nor do they become attached to the nonexistence of the eye ayatana; they do not become attached to the existence of the ear, nose, tongue, body, and mind ayatanas, nor do they become attached to the nonexistence of the ear, nose, tongue, body, and mind ayatanas.

They do not become attached to the permanence of the eye ayatana, nor do they become attached to the impermanence of the eye ayatana; they do not become attached to the permanence of the ear, nose, tongue, body, and mind ayatanas, nor do they become attached to the impermanence of the ear, nose, tongue, body, and mind ayatanas.

They do not become attached to the pleasure of the eye ayatana, nor do they become attached to the suffering of the eye ayatana; they do not become attached to the pleasure of the ear, nose, tongue, body, and mind ayatanas, nor do they become attached to the suffering of the ear, nose, tongue, body, and mind ayatanas.

They do not become attached to the self of the eye ayatana, nor do they become attached to the non-self of the eye ayatana; they do not become attached to the self of the ear, nose, tongue, body, and mind ayatanas, nor do they become attached to the non-self of the ear, nose, tongue, body, and mind ayatanas.

They do not become attached to the peacefulness of the eye ayatana, nor do they become attached to the non-peacefulness of the eye ayatana; they do not become attached to the peacefulness of the ear, nose, tongue, body, and mind ayatanas, nor do they become attached to the non-peacefulness of the ear, nose, tongue, body, and mind ayatanas.

They do not become attached to the emptiness of the eye ayatana, nor do they become attached to the non-emptiness of the eye ayatana; they do not become attached to the emptiness of the ear, nose, tongue, body, and mind ayatanas, nor do they become attached to the non-emptiness of the ear, nose, tongue, body, and mind ayatanas.

They do not become attached to the signlessness of the eye ayatana, nor do they become attached to the possession of signs by the eye ayatana; they do not become attached to the signlessness of the ear, nose, tongue, body, and mind ayatanas, nor do they become attached to the possession of signs by the ear, nose, tongue, body, and mind ayatanas.

They do not become attached to the wishlessness of the eye ayatana, nor do they become attached to the presence of wishes in the eye ayatana; they do not become attached to the wishlessness of the ear, nose, tongue, body, and mind ayatanas, nor do they become attached to the presence of wishes in the ear, nose, tongue, body, and mind ayatanas.

Shariputra! Because great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who practice prajnaparamita do not become attached to the existence of the form ayatana, nor do they become attached to the nonexistence of the form ayatana; they do not become attached to the existence of the sound, odor, taste, tangible object, and mental-object ayatanas, nor do they become attached to the nonexistence of the sound, odor, taste, tangible object, and mental-object ayatanas.

They do not become attached to the permanence of the form ayatana, nor do they become attached to the impermanence of the form ayatana; they do not become attached to the permanence of the sound, odor, taste, tangible object, and mental-object ayatanas, nor do they become attached to the impermanence of the sound, odor, taste, tangible object, and mental-object ayatanas.

They do not become attached to the pleasure of the form ayatana, nor do they become attached to the suffering of the form ayatana; they do not become attached to the pleasure of the sound, odor, taste, tangible object, and mental-object ayatanas, nor do they become attached to the suffering of the sound, odor, taste, tangible object, and mental-object ayatanas.

They do not become attached to the self of the form ayatana, nor do they become attached to the non-self of the form ayatana; they do not become attached to the self of the sound, odor, taste, tangible object, and mental-object ayatanas, nor do they become attached to the non-self of the sound, odor, taste, tangible object, and mental-object ayatanas.

They do not become attached to the peacefulness of the form ayatana, nor do they become attached to the non-peacefulness of the form ayatana; they do not become attached to the peacefulness of the sound, odor, taste, tangible object, and mental-object ayatanas, nor do they become attached to the non-peacefulness of the sound, odor, taste, tangible object, and mental-object ayatanas.

They do not become attached to the emptiness of the form ayatana, nor do they become attached to the non-emptiness of the form ayatana; they do not become attached to the emptiness of the sound, odor, taste, tangible object, and mental-object ayatanas, nor do they become attached to the non-emptiness of the sound, odor, taste, tangible object, and mental-object ayatanas.

They do not become attached to the signlessness of the form ayatana, nor do they become attached to the possession of signs by the form ayatana; they do not become attached to the signlessness of the sound, odor, taste, tangible object, and mental-object ayatanas, nor do they become attached to the possession of signs by the sound, odor, taste, tangible object, and mental-object ayatanas.

They do not become attached to the wishlessness of the form ayatana, nor do they become attached to the presence of wishes in the form ayatana; they do not become attached to the wishlessness of the sound, odor, taste, tangible object, and mental-object ayatanas, nor do they become attached to the presence of wishes in the sound, odor, taste, tangible object, and mental-object ayatanas.

Shariputra! Because great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who practice prajnaparamita do not become attached to the existence of the eye dhatu, nor do they become attached to the nonexistence of the eye dhatu; they do not become attached to the existence of the ear, nose, tongue, body, and mind dhatus, nor do they become attached to the nonexistence of the ear, nose, tongue, body, and mind dhatus.

They do not become attached to the permanence of the eye dhatu, nor do they become attached to the impermanence of the eye dhatu; they do not become attached to the permanence of the ear, nose, tongue, body, and mind dhatus, nor do they become attached to the impermanence of the ear, nose, tongue, body, and mind dhatus.

They do not become attached to the pleasure of the eye dhatu, nor do they become attached to the suffering of the eye dhatu; they do not become attached to the pleasure of the ear, nose, tongue, body, and mind dhatus, nor do they become attached to the suffering of the ear, nose, tongue, body, and mind dhatus.

They do not become attached to the self of the eye dhatu, nor do they become attached to the non-self of the eye dhatu; they do not become attached to the self of the ear, nose, tongue, body, and mind dhatus, nor do they become attached to the non-self of the ear, nose, tongue, body, and mind dhatus.

They do not become attached to the peacefulness of the eye dhatu, nor do they become attached to the non-peacefulness of the eye dhatu; they do not become attached to the peacefulness of the ear, nose, tongue, body, and mind dhatus, nor do they become attached to the non-peacefulness of the ear, nose, tongue, body, and mind dhatus.

They do not become attached to the emptiness of the eye dhatu, nor do they become attached to the non-emptiness of the eye dhatu; they do not become attached to the emptiness of the ear, nose, tongue, body, and mind dhatus, nor do they become attached to the non-emptiness of the ear, nose, tongue, body, and mind dhatus.

They do not become attached to the signlessness of the eye dhatu, nor do they become attached to the possession of signs by the eye dhatu; they do not become attached to the signlessness of the ear, nose, tongue, body, and mind dhatus, nor do they become attached to the possession of signs by the ear, nose, tongue, body, and mind dhatus.

They do not become attached to the wishlessness of the eye dhatu, nor do they become attached to the presence of wishes in the eye dhatu; they do not become attached to the wishlessness of the ear, nose, tongue, body, and mind dhatus, nor do they become attached to the presence of wishes in the ear, nose, tongue, body, and mind dhatus.

Shariputra! Because great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who practice prajnaparamita do not become attached to the existence of the form dhatu, nor do they become attached to the nonexistence of the form dhatu; they do not become attached to the existence of the sound, odor, taste, tangible object, and mental-object dhatus, nor do they become attached to the nonexistence of the sound, odor, taste, tangible object, and mental-object dhatus.

They do not become attached to the permanence of the form dhatu, nor do they become attached to the impermanence of the form dhatu; they do not become attached to the permanence of the sound, odor, taste, tangible object, and mental-object dhatus, nor do they become attached to the impermanence of the sound, odor, taste, tangible object, and mental-object dhatus.

They do not become attached to the pleasure of the form dhatu, nor do they become attached to the suffering of the form dhatu; they do not become attached to the pleasure of the sound, odor, taste, tangible object, and mental-object dhatus, nor do they become attached to the suffering of the sound, odor, taste, tangible object, and mental-object dhatus.

They do not become attached to the self of the form dhatu, nor do they become attached to the non-self of the form dhatu; they do not become attached to the self of the sound, odor, taste, tangible object, and mental-object dhatus, nor do they become attached to the non-self of the sound, odor, taste, tangible object, and mental-object dhatus.

They do not cling to the peacefulness of the form dhatu, nor do they cling to the non-peacefulness of the form dhatu; they do not cling to the peacefulness of the sound, odor, taste, touch, and dharma dhatus, nor do they cling to the non-peacefulness of the sound, odor, taste, touch, and dharma dhatus.

They do not cling to the emptiness of the form dhatu, nor do they cling to the non-emptiness of the form dhatu; they do not cling to the emptiness of the sound, odor, taste, touch, and dharma dhatus, nor do they cling to the non-emptiness of the sound, odor, taste, touch, and dharma dhatus.

They do not cling to the signlessness of the form dhatu, nor do they cling to the possession of signs by the form dhatu; they do not cling to the signlessness of the sound, odor, taste, touch, and dharma dhatus, nor do they cling to the possession of signs by the sound, odor, taste, touch, and dharma dhatus.

They do not cling to the wishlessness of the form dhatu, nor do they cling to the presence of wishes in the form dhatu; they do not cling to the wishlessness of the sound, odor, taste, touch, and dharma dhatus, nor do they cling to the presence of wishes in the sound, odor, taste, touch, and dharma dhatus.

Sariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Sariputra! Great bodhisattvas who practice prajnaparamita do not cling to the existence of the eye-consciousness dhatu, nor do they cling to the nonexistence of the eye-consciousness dhatu; they do not cling to the existence of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, nor do they cling to the nonexistence of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

They do not cling to the permanence of the eye-consciousness dhatu, nor do they cling to the impermanence of the eye-consciousness dhatu; they do not cling to the permanence of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, nor do they cling to the impermanence of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

They do not cling to the pleasure of the eye-consciousness dhatu, nor do they cling to the suffering of the eye-consciousness dhatu; they do not cling to the pleasure of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, nor do they cling to the suffering of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

They do not cling to the selfhood of the eye-consciousness dhatu, nor do they cling to the selflessness of the eye-consciousness dhatu; they do not cling to the selfhood of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, nor do they cling to the selflessness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

They do not cling to the peacefulness of the eye-consciousness dhatu, nor do they cling to the non-peacefulness of the eye-consciousness dhatu; they do not cling to the peacefulness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, nor do they cling to the non-peacefulness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

They do not cling to the emptiness of the eye-consciousness dhatu, nor do they cling to the non-emptiness of the eye-consciousness dhatu; they do not cling to the emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, nor do they cling to the non-emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

They do not cling to the signlessness of the eye-consciousness dhatu, nor do they cling to the possession of signs by the eye-consciousness dhatu; they do not cling to the signlessness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, nor do they cling to the possession of signs by the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

They do not cling to the wishlessness of the eye-consciousness dhatu, nor do they cling to the presence of wishes in the eye-consciousness dhatu; they do not cling to the wishlessness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, nor do they cling to the presence of wishes in the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Sariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Fascicle 05

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