大般若波羅蜜多經

06

At that time, the Venerable Subhuti again addressed Sakra, Lord of the Devas: “Kausika! Earlier, you asked: Where should the prajnaparamita practiced by a great bodhisattva be sought?

“Kausika! The prajnaparamita practiced by a great bodhisattva should not be sought in form, nor should it be sought in feeling, perception, formations, or consciousness; it should not be sought apart from form, nor should it be sought apart from feeling, perception, formations, or consciousness. Why?

Whether form, or feeling, perception, formations, and consciousness; whether apart from form, or apart from feeling, perception, formations, and consciousness; whether the great bodhisattva, or prajnaparamita; or the seeking of any of these—all are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor non-resistant. They all have one and the same characteristic, called signlessness.

Why? Kausika! Because the prajnaparamita practiced by a great bodhisattva is not form, nor is it feeling, perception, formations, or consciousness; it is not apart from form, nor is it apart from feeling, perception, formations, or consciousness.

Why? Because all these are without any intrinsic nature and cannot be apprehended. Because they have no existence and cannot be apprehended, the prajnaparamita practiced by a great bodhisattva is not form, nor is it feeling, perception, formations, or consciousness; it is not apart from form, nor is it apart from feeling, perception, formations, or consciousness.

Therefore, the prajnaparamita practiced by a great bodhisattva should not be sought in form, nor should it be sought in feeling, perception, formations, or consciousness; it should not be sought apart from form, nor should it be sought apart from feeling, perception, formations, or consciousness.

“Kausika! The prajnaparamita practiced by a great bodhisattva should not be sought in the eye ayatana, nor should it be sought in the ear, nose, tongue, body, or mind ayatana; it should not be sought apart from the eye ayatana, nor should it be sought apart from the ear, nose, tongue, body, or mind ayatana. Why?

Whether the eye ayatana, or the ear, nose, tongue, body, and mind ayatanas; whether apart from the eye ayatana, or apart from the ear, nose, tongue, body, and mind ayatanas; whether the great bodhisattva, or prajnaparamita; or the seeking of any of these—all are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor non-resistant. They all have one and the same characteristic, called signlessness.

Why? Kausika! Because the prajnaparamita practiced by a great bodhisattva is not the eye ayatana, nor is it the ear, nose, tongue, body, or mind ayatana; it is not apart from the eye ayatana, nor is it apart from the ear, nose, tongue, body, or mind ayatana.

Why? Because all these are without any intrinsic nature and cannot be apprehended. Because they have no existence and cannot be apprehended, the prajnaparamita practiced by a great bodhisattva is not the eye ayatana, nor is it the ear, nose, tongue, body, or mind ayatana; it is not apart from the eye ayatana, nor is it apart from the ear, nose, tongue, body, or mind ayatana.

Therefore, the prajnaparamita practiced by a great bodhisattva should not be sought in the eye ayatana, nor should it be sought in the ear, nose, tongue, body, or mind ayatana; it should not be sought apart from the eye ayatana, nor should it be sought apart from the ear, nose, tongue, body, or mind ayatana.

“Kausika! The prajnaparamita practiced by a great bodhisattva should not be sought in the form ayatana, nor should it be sought in the sound, odor, taste, touch, or dharma ayatana; it should not be sought apart from the form ayatana, nor should it be sought apart from the sound, odor, taste, touch, or dharma ayatana. Why?

Whether the form ayatana, or the sound, odor, taste, touch, and dharma ayatanas; whether apart from the form ayatana, or apart from the sound, odor, taste, touch, and dharma ayatanas; whether the great bodhisattva, or prajnaparamita; or the seeking of any of these—all are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor non-resistant. They all have one and the same characteristic, called signlessness.

Why? Kausika! Because the prajnaparamita practiced by a great bodhisattva is not the form ayatana, nor is it the sound, odor, taste, touch, or dharma ayatana; it is not apart from the form ayatana, nor is it apart from the sound, odor, taste, touch, or dharma ayatana.

Why? Because all these are without any intrinsic nature and cannot be apprehended. Because they have no existence and cannot be apprehended, the prajnaparamita practiced by a great bodhisattva is not the form ayatana, nor is it the sound, odor, taste, touch, or dharma ayatana; it is not apart from the form ayatana, nor is it apart from the sound, odor, taste, touch, or dharma ayatana.

Therefore, the prajnaparamita practiced by a great bodhisattva should not be sought in the form ayatana, nor should it be sought in the sound, odor, taste, touch, or dharma ayatana; it should not be sought apart from the form ayatana, nor should it be sought apart from the sound, odor, taste, touch, or dharma ayatana.

“Kausika! The prajnaparamita practiced by a great bodhisattva should not be sought in the eye dhatu, nor should it be sought in the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as their condition; it should not be sought apart from the eye dhatu, nor should it be sought apart from the form dhatu through to the feelings arising with eye-contact as their condition. Why?

Whether the eye dhatu, or the form dhatu through to the feelings arising with eye-contact as their condition; whether apart from the eye dhatu, or apart from the form dhatu through to the feelings arising with eye-contact as their condition; whether the great bodhisattva, or prajnaparamita; or the seeking of any of these—all are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor non-resistant.

They all have one and the same characteristic, called signlessness. Why? Kausika!

Because the prajnaparamita practiced by a great bodhisattva is not the eye dhatu, nor is it the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as their condition; it is not apart from the eye dhatu, nor is it apart from the form dhatu through to the feelings arising with eye-contact as their condition. Why? Because all these are without any intrinsic nature and cannot be apprehended.

Because they have no existence and cannot be apprehended, the prajnaparamita practiced by a great bodhisattva is not the eye dhatu, nor is it the form dhatu through to the feelings arising with eye-contact as their condition; it is not apart from the eye dhatu, nor is it apart from the form dhatu through to the feelings arising with eye-contact as their condition. Therefore, the prajnaparamita practiced by a great bodhisattva should not be sought in the eye dhatu, nor should it be sought in the form dhatu through to the feelings arising with eye-contact as their condition; it should not be sought apart from the eye dhatu, nor should it be sought apart from the form dhatu through to the feelings arising with eye-contact as their condition.”

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the ear dhatu, should not be sought in the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as their condition; nor should it be sought apart from the ear dhatu, or apart from the sound dhatu through to the feelings arising with ear-contact as their condition. Why?

Whether the ear dhatu, the sound dhatu through to the feelings arising with ear-contact as their condition; whether what is apart from the ear dhatu, or apart from the sound dhatu through to the feelings arising with ear-contact as their condition; whether the great bodhisattva or prajnaparamita; or whether the seeking—all these are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor non-resistant.

They all have one characteristic, called signlessness. Why? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not the ear dhatu, not the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as their condition; nor is it apart from the ear dhatu, or apart from the sound dhatu through to the feelings arising with ear-contact as their condition. Why? Because all these have no intrinsic nature that can be possessed and cannot be apprehended.

Since they have no intrinsic nature that can be possessed and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the ear dhatu, not the sound dhatu through to the feelings arising with ear-contact as their condition; nor is it apart from the ear dhatu, or apart from the sound dhatu through to the feelings arising with ear-contact as their condition. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the ear dhatu, should not be sought in the sound dhatu through to the feelings arising with ear-contact as their condition; nor should it be sought apart from the ear dhatu, or apart from the sound dhatu through to the feelings arising with ear-contact as their condition.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the nose dhatu, should not be sought in the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition; nor should it be sought apart from the nose dhatu, or apart from the odor dhatu through to the feelings arising with nose-contact as their condition. Why?

Whether the nose dhatu, the odor dhatu through to the feelings arising with nose-contact as their condition; whether what is apart from the nose dhatu, or apart from the odor dhatu through to the feelings arising with nose-contact as their condition; whether the great bodhisattva or prajnaparamita; or whether the seeking—all these are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor non-resistant.

They all have one characteristic, called signlessness. Why? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not the nose dhatu, not the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition; nor is it apart from the nose dhatu, or apart from the odor dhatu through to the feelings arising with nose-contact as their condition. Why? Because all these have no intrinsic nature that can be possessed and cannot be apprehended.

Since they have no intrinsic nature that can be possessed and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the nose dhatu, not the odor dhatu through to the feelings arising with nose-contact as their condition; nor is it apart from the nose dhatu, or apart from the odor dhatu through to the feelings arising with nose-contact as their condition. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the nose dhatu, should not be sought in the odor dhatu through to the feelings arising with nose-contact as their condition; nor should it be sought apart from the nose dhatu, or apart from the odor dhatu through to the feelings arising with nose-contact as their condition.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the tongue dhatu, should not be sought in the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition; nor should it be sought apart from the tongue dhatu, or apart from the taste dhatu through to the feelings arising with tongue-contact as their condition. Why?

Whether the tongue dhatu, the taste dhatu through to the feelings arising with tongue-contact as their condition; whether what is apart from the tongue dhatu, or apart from the taste dhatu through to the feelings arising with tongue-contact as their condition; whether the great bodhisattva or prajnaparamita; or whether the seeking—all these are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor non-resistant.

They all have one characteristic, called signlessness. Why? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not the tongue dhatu, not the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition; nor is it apart from the tongue dhatu, or apart from the taste dhatu through to the feelings arising with tongue-contact as their condition. Why? Because all these have no intrinsic nature that can be possessed and cannot be apprehended.

Since they have no intrinsic nature that can be possessed and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the tongue dhatu, not the taste dhatu through to the feelings arising with tongue-contact as their condition; nor is it apart from the tongue dhatu, or apart from the taste dhatu through to the feelings arising with tongue-contact as their condition. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the tongue dhatu, should not be sought in the taste dhatu through to the feelings arising with tongue-contact as their condition; nor should it be sought apart from the tongue dhatu, or apart from the taste dhatu through to the feelings arising with tongue-contact as their condition.

Kauśika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the body dhatu, nor should it be sought in the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact; it should not be sought apart from the body dhatu, nor should it be sought apart from the tangible-object dhatu through to the feelings that arise conditioned by body-contact.

Why? Whether the body dhatu, the tangible-object dhatu through to the feelings that arise conditioned by body-contact; whether what is apart from the body dhatu, or what is apart from the tangible-object dhatu through to the feelings that arise conditioned by body-contact; whether the great bodhisattva or prajnaparamita; or whether the seeking—all these are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant.

They all have one characteristic, called signlessness. Why? Kauśika!

Because the prajnaparamita cultivated by a great bodhisattva is not the body dhatu, nor the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise conditioned by body-contact; nor is it apart from the body dhatu, or apart from the tangible-object dhatu through to the feelings that arise conditioned by body-contact. Why? Because all these have no intrinsic nature and cannot be apprehended.

Since they have no intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the body dhatu, nor the tangible-object dhatu through to the feelings that arise conditioned by body-contact; nor is it apart from the body dhatu, or apart from the tangible-object dhatu through to the feelings that arise conditioned by body-contact. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the body dhatu, nor should it be sought in the tangible-object dhatu through to the feelings that arise conditioned by body-contact; it should not be sought apart from the body dhatu, nor should it be sought apart from the tangible-object dhatu through to the feelings that arise conditioned by body-contact.

Kauśika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the mind dhatu, nor should it be sought in the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings that arise conditioned by mind-contact; it should not be sought apart from the mind dhatu, nor should it be sought apart from the mental-object dhatu through to the feelings that arise conditioned by mind-contact.

Why? Whether the mind dhatu, the mental-object dhatu through to the feelings that arise conditioned by mind-contact; whether what is apart from the mind dhatu, or what is apart from the mental-object dhatu through to the feelings that arise conditioned by mind-contact; whether the great bodhisattva or prajnaparamita; or whether the seeking—all these are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant.

They all have one characteristic, called signlessness. Why? Kauśika!

Because the prajnaparamita cultivated by a great bodhisattva is not the mind dhatu, nor the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings that arise conditioned by mind-contact; nor is it apart from the mind dhatu, or apart from the mental-object dhatu through to the feelings that arise conditioned by mind-contact. Why? Because all these have no intrinsic nature and cannot be apprehended.

Since they have no intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the mind dhatu, nor the mental-object dhatu through to the feelings that arise conditioned by mind-contact; nor is it apart from the mind dhatu, or apart from the mental-object dhatu through to the feelings that arise conditioned by mind-contact. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the mind dhatu, nor should it be sought in the mental-object dhatu through to the feelings that arise conditioned by mind-contact; it should not be sought apart from the mind dhatu, nor should it be sought apart from the mental-object dhatu through to the feelings that arise conditioned by mind-contact.

Kauśika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the earth dhatu, nor should it be sought in the water, fire, wind, space, or consciousness dhatus; it should not be sought apart from the earth dhatu, nor should it be sought apart from the water, fire, wind, space, or consciousness dhatus. Why?

Whether the earth dhatu or the water, fire, wind, space, and consciousness dhatus; whether what is apart from the earth dhatu, or what is apart from the water, fire, wind, space, and consciousness dhatus; whether the great bodhisattva or prajnaparamita; or whether the seeking—all these are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant.

They all have one characteristic, called signlessness. Why? Kauśika!

Because the prajnaparamita cultivated by a great bodhisattva is not the earth dhatu, nor the water, fire, wind, space, or consciousness dhatus; nor is it apart from the earth dhatu, or apart from the water, fire, wind, space, or consciousness dhatus. Why? Because all these have no intrinsic nature and cannot be apprehended.

Since they have no intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the earth dhatu, nor the water, fire, wind, space, or consciousness dhatus; nor is it apart from the earth dhatu, or apart from the water, fire, wind, space, or consciousness dhatus. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the earth dhatu, nor should it be sought in the water, fire, wind, space, or consciousness dhatus; it should not be sought apart from the earth dhatu, nor should it be sought apart from the water, fire, wind, space, or consciousness dhatus.

Kauśika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the Noble Truth of suffering, nor should it be sought in the Noble Truths of the origin of suffering, cessation, and the path; it should not be sought apart from the Noble Truth of suffering, nor should it be sought apart from the Noble Truths of the origin of suffering, cessation, and the path. Why?

Whether the Noble Truth of suffering or the Noble Truths of the origin of suffering, cessation, and the path; whether what is apart from the Noble Truth of suffering, or what is apart from the Noble Truths of the origin of suffering, cessation, and the path; whether the great bodhisattva or prajnaparamita; or whether the seeking—all these are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant.

They all have one characteristic, called signlessness. Why? Kauśika!

Because the prajnaparamita cultivated by a great bodhisattva is not the Noble Truth of suffering, nor the Noble Truths of the origin of suffering, cessation, and the path; nor is it apart from the Noble Truth of suffering, or apart from the Noble Truths of the origin of suffering, cessation, and the path. Why? Because all these have no intrinsic nature and cannot be apprehended.

Since they have no intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the Noble Truth of suffering, nor the Noble Truths of the origin of suffering, cessation, and the path; nor is it apart from the Noble Truth of suffering, or apart from the Noble Truths of the origin of suffering, cessation, and the path. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the Noble Truth of suffering, nor should it be sought in the Noble Truths of the origin of suffering, cessation, and the path; it should not be sought apart from the Noble Truth of suffering, nor should it be sought apart from the Noble Truths of the origin of suffering, cessation, and the path.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in ignorance; it should not be sought in formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress. Nor should it be sought apart from ignorance; nor should it be sought apart from formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Why? Whether ignorance, or formations through aging and death, sorrow, lamentation, pain, grief, and distress; whether apart from ignorance, or apart from formations through aging and death, sorrow, lamentation, pain, grief, and distress; whether the great bodhisattva, or prajnaparamita; or the act of seeking—all these are neither conjoined nor unconjoined, neither possessing form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

They all have one characteristic, called the absence of characteristics. Why? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not ignorance; it is not formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress. Nor is it apart from ignorance; nor is it apart from formations through aging and death, sorrow, lamentation, pain, grief, and distress. Why?

Because all these are devoid of any intrinsic nature and cannot be apprehended. Since they are devoid of any intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not ignorance; it is not formations through aging and death, sorrow, lamentation, pain, grief, and distress. Nor is it apart from ignorance; nor is it apart from formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in ignorance; it should not be sought in formations through aging and death, sorrow, lamentation, pain, grief, and distress. Nor should it be sought apart from ignorance; nor should it be sought apart from formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in internal emptiness; it should not be sought in 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 essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature, or the emptiness of the nonexistence of intrinsic nature.

Nor should it be sought apart from internal emptiness; nor should it be sought apart from external emptiness through the emptiness of the nonexistence of intrinsic nature. Why? Whether internal emptiness, or external emptiness through the emptiness of the nonexistence of intrinsic nature; whether apart from internal emptiness, or apart from external emptiness through the emptiness of the nonexistence of intrinsic nature; whether the great bodhisattva, or prajnaparamita; or the act of seeking—all these are neither conjoined nor unconjoined, neither possessing form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

They all have one characteristic, called the absence of characteristics. Why? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not internal emptiness; it is not 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 essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature, or the emptiness of the nonexistence of intrinsic nature.

Nor is it apart from internal emptiness; nor is it apart from external emptiness through the emptiness of the nonexistence of intrinsic nature. Why? Because all these are devoid of any intrinsic nature and cannot be apprehended.

Since they are devoid of any intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not internal emptiness; it is not external emptiness through the emptiness of the nonexistence of intrinsic nature. Nor is it apart from internal emptiness; nor is it apart from external emptiness through the emptiness of the nonexistence of intrinsic nature. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in internal emptiness; it should not be sought in external emptiness through the emptiness of the nonexistence of intrinsic nature.

Nor should it be sought apart from internal emptiness; nor should it be sought apart from external emptiness through the emptiness of the nonexistence of intrinsic nature.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in suchness; it should not be sought in the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature separated from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, or the inconceivable realm. Nor should it be sought apart from suchness; nor should it be sought apart from the dharmadhatu through the inconceivable realm.

Why? Whether suchness, or the dharmadhatu through the inconceivable realm; whether apart from suchness, or apart from the dharmadhatu through the inconceivable realm; whether the great bodhisattva, or prajnaparamita; or the act of seeking—all these are neither conjoined nor unconjoined, neither possessing form nor formless, neither visible nor invisible, neither resistant nor nonresistant. They all have one characteristic, called the absence of characteristics.

Why? Kausika! Because the prajnaparamita cultivated by a great bodhisattva is not suchness; it is not the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature separated from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, or the inconceivable realm.

Nor is it apart from suchness; nor is it apart from the dharmadhatu through the inconceivable realm. Why? Because all these are devoid of any intrinsic nature and cannot be apprehended.

Since they are devoid of any intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not suchness; it is not the dharmadhatu through the inconceivable realm. Nor is it apart from suchness; nor is it apart from the dharmadhatu through the inconceivable realm. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in suchness; it should not be sought in the dharmadhatu through the inconceivable realm.

Nor should it be sought apart from suchness; nor should it be sought apart from the dharmadhatu through the inconceivable realm.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the perfection of generosity; it should not be sought within the perfections of pure moral discipline, patience, diligence, meditation, or wisdom. It should not be sought apart from the perfection of generosity, nor should it be sought apart from the perfections of pure moral discipline, patience, diligence, meditation, or wisdom.

Why? Whether the perfection of generosity or the perfections of pure moral discipline, patience, diligence, meditation, and wisdom; whether apart from the perfection of generosity or apart from the perfections of pure moral discipline, patience, diligence, meditation, and wisdom; whether a great bodhisattva or prajnaparamita; or the seeking of any of these—all are neither associated nor unassociated, neither form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

They all have the same characteristic, called signlessness. Why? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not the perfection of generosity, nor is it the perfection of pure moral discipline, patience, diligence, meditation, or wisdom; it is not apart from the perfection of generosity, nor is it apart from the perfections of pure moral discipline, patience, diligence, meditation, or wisdom. Why? Because all these are devoid of an intrinsic nature that can be possessed and cannot be apprehended.

Because they are unpossessable and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the perfection of generosity, nor is it the perfection of pure moral discipline, patience, diligence, meditation, or wisdom; it is not apart from the perfection of generosity, nor is it apart from the perfections of pure moral discipline, patience, diligence, meditation, or wisdom. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the perfection of generosity; it should not be sought within the perfections of pure moral discipline, patience, diligence, meditation, or wisdom.

It should not be sought apart from the perfection of generosity, nor should it be sought apart from the perfections of pure moral discipline, patience, diligence, meditation, or wisdom.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the four meditative absorptions; it should not be sought within the four immeasurables or the four formless attainments. It should not be sought apart from the four meditative absorptions, nor should it be sought apart from the four immeasurables or the four formless attainments.

Why? Whether the four meditative absorptions or the four immeasurables and the four formless attainments; whether apart from the four meditative absorptions or apart from the four immeasurables and the four formless attainments; whether a great bodhisattva or prajnaparamita; or the seeking of any of these—all are neither associated nor unassociated, neither form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

They all have the same characteristic, called signlessness. Why? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not the four meditative absorptions, nor is it the four immeasurables or the four formless attainments; it is not apart from the four meditative absorptions, nor is it apart from the four immeasurables or the four formless attainments. Why? Because all these are devoid of an intrinsic nature that can be possessed and cannot be apprehended.

Because they are unpossessable and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the four meditative absorptions, nor is it the four immeasurables or the four formless attainments; it is not apart from the four meditative absorptions, nor is it apart from the four immeasurables or the four formless attainments. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the four meditative absorptions; it should not be sought within the four immeasurables or the four formless attainments.

It should not be sought apart from the four meditative absorptions, nor should it be sought apart from the four immeasurables or the four formless attainments.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the eight liberations; it should not be sought within the eight spheres of mastery, the nine successive attainments, or the ten totalities. It should not be sought apart from the eight liberations, nor should it be sought apart from the eight spheres of mastery, the nine successive attainments, or the ten totalities.

Why? Whether the eight liberations or the eight spheres of mastery, the nine successive attainments, and the ten totalities; whether apart from the eight liberations or apart from the eight spheres of mastery, the nine successive attainments, and the ten totalities; whether a great bodhisattva or prajnaparamita; or the seeking of any of these—all are neither associated nor unassociated, neither form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

They all have the same characteristic, called signlessness. Why? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not the eight liberations, nor is it the eight spheres of mastery, the nine successive attainments, or the ten totalities; it is not apart from the eight liberations, nor is it apart from the eight spheres of mastery, the nine successive attainments, or the ten totalities. Why? Because all these are devoid of an intrinsic nature that can be possessed and cannot be apprehended.

Because they are unpossessable and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the eight liberations, nor is it the eight spheres of mastery, the nine successive attainments, or the ten totalities; it is not apart from the eight liberations, nor is it apart from the eight spheres of mastery, the nine successive attainments, or the ten totalities. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the eight liberations; it should not be sought within the eight spheres of mastery, the nine successive attainments, or the ten totalities.

It should not be sought apart from the eight liberations, nor should it be sought apart from the eight spheres of mastery, the nine successive attainments, or the ten totalities.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the four foundations of mindfulness; it should not be sought within the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path. It should not be sought apart from the four foundations of mindfulness, nor should it be sought apart from the four right efforts through the Noble Eightfold Path.

Why? Whether the four foundations of mindfulness or the four right efforts through the Noble Eightfold Path; whether apart from the four foundations of mindfulness or apart from the four right efforts through the Noble Eightfold Path; whether a great bodhisattva or prajnaparamita; or the seeking of any of these—all are neither associated nor unassociated, neither form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

They all have the same characteristic, called signlessness. Why? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not the four foundations of mindfulness, nor is it the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path; it is not apart from the four foundations of mindfulness, nor is it apart from the four right efforts through the Noble Eightfold Path. Why? Because all these are devoid of an intrinsic nature that can be possessed and cannot be apprehended.

Because they are unpossessable and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the four foundations of mindfulness, nor is it the four right efforts through the Noble Eightfold Path; it is not apart from the four foundations of mindfulness, nor is it apart from the four right efforts through the Noble Eightfold Path. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the four foundations of mindfulness; it should not be sought within the four right efforts through the Noble Eightfold Path.

It should not be sought apart from the four foundations of mindfulness, nor should it be sought apart from the four right efforts through the Noble Eightfold Path.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the gateway of liberation through emptiness, nor should it be sought within the gateways of liberation through signlessness and wishlessness; it should not be sought apart from the gateway of liberation through emptiness, nor should it be sought apart from the gateways of liberation through signlessness and wishlessness. Why?

Whether the gateway of liberation through emptiness or the gateways of liberation through signlessness and wishlessness; whether apart from the gateway of liberation through emptiness or apart from the gateways of liberation through signlessness and wishlessness; whether the great bodhisattva or prajnaparamita; or the seeking—all these are neither associated nor unassociated, neither with form nor without form, neither visible nor invisible, neither resistant nor non-resistant.

They all have one characteristic, called signlessness. Why? Kausika!

The prajnaparamita cultivated by a great bodhisattva is neither the gateway of liberation through emptiness nor the gateways of liberation through signlessness and wishlessness; it is neither apart from the gateway of liberation through emptiness nor apart from the gateways of liberation through signlessness and wishlessness. Why? Because all these have no intrinsic nature that can be possessed and cannot be apprehended.

Since they are without anything that can be possessed and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is neither the gateway of liberation through emptiness nor the gateways of liberation through signlessness and wishlessness; it is neither apart from the gateway of liberation through emptiness nor apart from the gateways of liberation through signlessness and wishlessness. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the gateway of liberation through emptiness, nor should it be sought within the gateways of liberation through signlessness and wishlessness;

it should not be sought apart from the gateway of liberation through emptiness, nor should it be sought apart from the gateways of liberation through signlessness and wishlessness.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the five kinds of eyes, nor should it be sought within the six superknowledges; it should not be sought apart from the five kinds of eyes, nor should it be sought apart from the six superknowledges. Why?

Whether the five kinds of eyes or the six superknowledges; whether apart from the five kinds of eyes or apart from the six superknowledges; whether the great bodhisattva or prajnaparamita; or the seeking—all these are neither associated nor unassociated, neither with form nor without form, neither visible nor invisible, neither resistant nor non-resistant. They all have one characteristic, called signlessness. Why?

Kausika! The prajnaparamita cultivated by a great bodhisattva is neither the five kinds of eyes nor the six superknowledges; it is neither apart from the five kinds of eyes nor apart from the six superknowledges. Why?

Because all these have no intrinsic nature that can be possessed and cannot be apprehended. Since they are without anything that can be possessed and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is neither the five kinds of eyes nor the six superknowledges; it is neither apart from the five kinds of eyes nor apart from the six superknowledges. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the five kinds of eyes, nor should it be sought within the six superknowledges; it should not be sought apart from the five kinds of eyes, nor should it be sought apart from the six superknowledges.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the Buddha’s ten powers, nor should it be sought within the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha; it should not be sought apart from the Buddha’s ten powers, nor should it be sought apart from the four fearlessnesses through to the eighteen unique qualities of a Buddha.

Why? Whether the Buddha’s ten powers or the four fearlessnesses through to the eighteen unique qualities of a Buddha; whether apart from the Buddha’s ten powers or apart from the four fearlessnesses through to the eighteen unique qualities of a Buddha; whether the great bodhisattva or prajnaparamita; or the seeking—all these are neither associated nor unassociated, neither with form nor without form, neither visible nor invisible, neither resistant nor non-resistant.

They all have one characteristic, called signlessness. Why? Kausika!

The prajnaparamita cultivated by a great bodhisattva is neither the Buddha’s ten powers nor the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha; it is neither apart from the Buddha’s ten powers nor apart from the four fearlessnesses through to the eighteen unique qualities of a Buddha. Why?

Because all these have no intrinsic nature that can be possessed and cannot be apprehended. Since they are without anything that can be possessed and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is neither the Buddha’s ten powers nor the four fearlessnesses through to the eighteen unique qualities of a Buddha; it is neither apart from the Buddha’s ten powers nor apart from the four fearlessnesses through to the eighteen unique qualities of a Buddha.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the Buddha’s ten powers, nor should it be sought within the four fearlessnesses through to the eighteen unique qualities of a Buddha; it should not be sought apart from the Buddha’s ten powers, nor should it be sought apart from the four fearlessnesses through to the eighteen unique qualities of a Buddha.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma of non-forgetfulness, nor should it be sought within the nature of perpetual equanimity; it should not be sought apart from the Dharma of non-forgetfulness, nor should it be sought apart from the nature of perpetual equanimity. Why?

Whether the Dharma of non-forgetfulness or the nature of perpetual equanimity; whether apart from the Dharma of non-forgetfulness or apart from the nature of perpetual equanimity; whether the great bodhisattva or prajnaparamita; or the seeking—all these are neither associated nor unassociated, neither with form nor without form, neither visible nor invisible, neither resistant nor non-resistant. They all have one characteristic, called signlessness.

Why? Kausika! The prajnaparamita cultivated by a great bodhisattva is neither the Dharma of non-forgetfulness nor the nature of perpetual equanimity; it is neither apart from the Dharma of non-forgetfulness nor apart from the nature of perpetual equanimity.

Why? Because all these have no intrinsic nature that can be possessed and cannot be apprehended. Since they are without anything that can be possessed and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is neither the Dharma of non-forgetfulness nor the nature of perpetual equanimity; it is neither apart from the Dharma of non-forgetfulness nor apart from the nature of perpetual equanimity.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma of non-forgetfulness, nor should it be sought within the nature of perpetual equanimity; it should not be sought apart from the Dharma of non-forgetfulness, nor should it be sought apart from the nature of perpetual equanimity.

Kauśika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the knowledge of all things, nor should it be sought within the knowledge of the aspects of the path or the knowledge of all aspects; it should not be sought apart from the knowledge of all things, nor should it be sought apart from the knowledge of the aspects of the path or the knowledge of all aspects. Why?

Whether it is the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects; whether it is apart from the knowledge of all things, or apart from the knowledge of the aspects of the path or the knowledge of all aspects; whether it is a great bodhisattva or prajnaparamita; or whether it is the seeking of any of these—all are neither associated nor unassociated, neither possessed of form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

They all share a single characteristic, namely, the absence of characteristics. Why? Kauśika!

The prajnaparamita cultivated by a great bodhisattva is not the knowledge of all things, nor the knowledge of the aspects of the path or the knowledge of all aspects; neither is it apart from the knowledge of all things, nor apart from the knowledge of the aspects of the path or the knowledge of all aspects. Why? Because all these are devoid of any intrinsic nature and cannot be apprehended.

Because they are nonexistent and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the knowledge of all things, nor the knowledge of the aspects of the path or the knowledge of all aspects; neither is it apart from the knowledge of all things, nor apart from the knowledge of the aspects of the path or the knowledge of all aspects. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the knowledge of all things, nor should it be sought within the knowledge of the aspects of the path or the knowledge of all aspects; it should not be sought apart from the knowledge of all things, nor should it be sought apart from the knowledge of the aspects of the path or the knowledge of all aspects.

Fascicle 94

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