大般若波羅蜜多經

07

Kauśika! The prajnaparamita cultivated by a great bodhisattva should not be sought within any dharani gateway or any samadhi gateway; nor should it be sought apart from any dharani gateway or apart from any samadhi gateway. Why?

Whether any dharani gateway or any samadhi gateway; whether apart from any dharani gateway or apart from any samadhi gateway; whether the 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 non-resistant. They all have one and the same characteristic, called the absence of characteristics.

Why? Kauśika! Because the prajnaparamita cultivated by a great bodhisattva is not any dharani gateway or any samadhi gateway; nor is it apart from any dharani gateway or apart from any samadhi gateway.

Why? Because all these are devoid of any intrinsic nature and cannot be apprehended. Since they are nonexistent and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not any dharani gateway or any samadhi gateway; nor is it apart from any dharani gateway or apart from any samadhi gateway.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within any dharani gateway or any samadhi gateway; nor should it be sought apart from any dharani gateway or apart from any samadhi gateway.

Kauśika! The prajnaparamita cultivated by a great bodhisattva should not be sought within a stream-enterer, nor should it be sought within a once-returner, a non-returner, or an arhat; nor should it be sought apart from a stream-enterer, nor apart from a once-returner, a non-returner, or an arhat. Why?

Whether a stream-enterer, a once-returner, a non-returner, or an arhat; whether apart from a stream-enterer, or apart from a once-returner, a non-returner, or an arhat; whether the 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 non-resistant. They all have one and the same characteristic, called the absence of characteristics.

Why? Kauśika! Because the prajnaparamita cultivated by a great bodhisattva is not a stream-enterer, nor a once-returner, a non-returner, or an arhat; nor is it apart from a stream-enterer, nor apart from a once-returner, a non-returner, or an arhat.

Why? Because all these are devoid of any intrinsic nature and cannot be apprehended. Since they are nonexistent and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not a stream-enterer, nor a once-returner, a non-returner, or an arhat; nor is it apart from a stream-enterer, nor apart from a once-returner, a non-returner, or an arhat.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within a stream-enterer, nor should it be sought within a once-returner, a non-returner, or an arhat; nor should it be sought apart from a stream-enterer, nor apart from a once-returner, a non-returner, or an arhat.

Kauśika! The prajnaparamita cultivated by a great bodhisattva should not be sought within one who is proceeding toward stream-entry or the fruit of stream-entry; nor should it be sought within one who is proceeding toward once-returning or the fruit of once-returning, one who is proceeding toward non-returning or the fruit of non-returning, or one who is proceeding toward arhatship or the fruit of arhatship. Nor should it be sought apart from one who is proceeding toward stream-entry or the fruit of stream-entry; nor should it be sought apart from one who is proceeding toward once-returning through the fruit of arhatship.

Why? Whether one who is proceeding toward stream-entry or the fruit of stream-entry, or one who is proceeding toward once-returning through the fruit of arhatship; whether apart from one who is proceeding toward stream-entry or the fruit of stream-entry, or apart from one who is proceeding toward once-returning through the fruit of arhatship; whether the 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 non-resistant.

They all have one and the same characteristic, called the absence of characteristics. Why? Kauśika!

Because the prajnaparamita cultivated by a great bodhisattva is not one who is proceeding toward stream-entry or the fruit of stream-entry; nor is it one who is proceeding toward once-returning or the fruit of once-returning, one who is proceeding toward non-returning or the fruit of non-returning, or one who is proceeding toward arhatship or the fruit of arhatship. Nor is it apart from one who is proceeding toward stream-entry or the fruit of stream-entry; nor is it apart from one who is proceeding toward once-returning through the fruit of arhatship.

Why? Because all these are devoid of any intrinsic nature and cannot be apprehended. Since they are nonexistent and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not one who is proceeding toward stream-entry or the fruit of stream-entry, nor one who is proceeding toward once-returning through the fruit of arhatship; nor is it apart from one who is proceeding toward stream-entry or the fruit of stream-entry, nor apart from one who is proceeding toward once-returning through the fruit of arhatship.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within one who is proceeding toward stream-entry or the fruit of stream-entry, nor should it be sought within one who is proceeding toward once-returning through the fruit of arhatship; nor should it be sought apart from one who is proceeding toward stream-entry or the fruit of stream-entry, nor apart from one who is proceeding toward once-returning through the fruit of arhatship.

Kauśika! The prajnaparamita cultivated by a great bodhisattva should not be sought within a pratyekabuddha, nor should it be sought within one who is proceeding toward pratyekabuddhahood or the fruit of pratyekabuddhahood; nor should it be sought apart from a pratyekabuddha, nor apart from one who is proceeding toward pratyekabuddhahood or the fruit of pratyekabuddhahood. Why?

Whether a pratyekabuddha, one who is proceeding toward pratyekabuddhahood, or the fruit of pratyekabuddhahood; whether apart from a pratyekabuddha, or apart from one who is proceeding toward pratyekabuddhahood or the fruit of pratyekabuddhahood; whether the 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 non-resistant.

They all have one and the same characteristic, called the absence of characteristics. Why? Kauśika!

Because the prajnaparamita cultivated by a great bodhisattva is not a pratyekabuddha, nor one who is proceeding toward pratyekabuddhahood or the fruit of pratyekabuddhahood; nor is it apart from a pratyekabuddha, nor apart from one who is proceeding toward pratyekabuddhahood or the fruit of pratyekabuddhahood. Why? Because all these are devoid of any intrinsic nature and cannot be apprehended.

Since they are nonexistent and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not a pratyekabuddha, nor one who is proceeding toward pratyekabuddhahood or the fruit of pratyekabuddhahood; nor is it apart from a pratyekabuddha, nor apart from one who is proceeding toward pratyekabuddhahood or the fruit of pratyekabuddhahood. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within a pratyekabuddha, nor should it be sought within one who is proceeding toward pratyekabuddhahood or the fruit of pratyekabuddhahood; nor should it be sought apart from a pratyekabuddha, nor apart from one who is proceeding toward pratyekabuddhahood or the fruit of pratyekabuddhahood.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in a great bodhisattva, nor should it be sought in a Samyaksambuddha; it should not be sought apart from a great bodhisattva, nor should it be sought apart from a Samyaksambuddha. Why?

Whether a great bodhisattva or a Samyaksambuddha; whether apart from a great bodhisattva or apart from a Samyaksambuddha; whether a great bodhisattva or prajnaparamita; or the act of seeking—all these are neither conjoined nor disjoined, neither possessing form nor formless, neither visible nor invisible, neither resistant nor non-resistant. They all have one and the same characteristic, called the absence of characteristics.

Why? Kausika! The prajnaparamita cultivated by a great bodhisattva is not a great bodhisattva and is not a Samyaksambuddha; it is not apart from a great bodhisattva and is not apart from a Samyaksambuddha.

Why? Because all these are devoid of any intrinsic nature and cannot be apprehended. Because they are without intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not a great bodhisattva and is not a Samyaksambuddha; it is not apart from a great bodhisattva and is not apart from a Samyaksambuddha.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in a great bodhisattva, nor should it be sought in a Samyaksambuddha; it should not be sought apart from a great bodhisattva, nor should it be sought apart from a Samyaksambuddha.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the dharmas of a great bodhisattva, nor should it be sought in the fruit of supreme awakening; it should not be sought apart from the dharmas of a great bodhisattva, nor should it be sought apart from the fruit of supreme awakening. Why?

Whether the dharmas of a great bodhisattva or the fruit of supreme awakening; whether apart from the dharmas of a great bodhisattva or apart from the fruit of supreme awakening; whether a great bodhisattva or prajnaparamita; or the act of seeking—all these are neither conjoined nor disjoined, neither possessing form nor formless, neither visible nor invisible, neither resistant nor non-resistant. They all have one and the same characteristic, called the absence of characteristics.

Why? Kausika! The prajnaparamita cultivated by a great bodhisattva is not the dharmas of a great bodhisattva and is not the fruit of supreme awakening; it is not apart from the dharmas of a great bodhisattva and is not apart from the fruit of supreme awakening.

Why? Because all these are devoid of any intrinsic nature and cannot be apprehended. Because they are without intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the dharmas of a great bodhisattva and is not the fruit of supreme awakening; it is not apart from the dharmas of a great bodhisattva and is not apart from the fruit of supreme awakening.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the dharmas of a great bodhisattva, nor should it be sought in the fruit of supreme awakening; it should not be sought apart from the dharmas of a great bodhisattva, nor should it be sought apart from the fruit of supreme awakening.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the Sravaka Vehicle, nor should it be sought in the Pratyekabuddha Vehicle or the Supreme Vehicle; it should not be sought apart from the Sravaka Vehicle, nor should it be sought apart from the Pratyekabuddha Vehicle or the Supreme Vehicle. Why?

Whether the Sravaka Vehicle, the Pratyekabuddha Vehicle, or the Supreme Vehicle; whether apart from the Sravaka Vehicle, the Pratyekabuddha Vehicle, or the Supreme Vehicle; whether a great bodhisattva or prajnaparamita; or the act of seeking—all these are neither conjoined nor disjoined, neither possessing form nor formless, neither visible nor invisible, neither resistant nor non-resistant. They all have one and the same characteristic, called the absence of characteristics.

Why? Kausika! The prajnaparamita cultivated by a great bodhisattva is not the Sravaka Vehicle, the Pratyekabuddha Vehicle, or the Supreme Vehicle; it is not apart from the Sravaka Vehicle, the Pratyekabuddha Vehicle, or the Supreme Vehicle.

Why? Because all these are devoid of any intrinsic nature and cannot be apprehended. Because they are without intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the Sravaka Vehicle, the Pratyekabuddha Vehicle, or the Supreme Vehicle; it is not apart from the Sravaka Vehicle, the Pratyekabuddha Vehicle, or the Supreme Vehicle.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the Sravaka Vehicle, nor should it be sought in the Pratyekabuddha Vehicle or the Supreme Vehicle; it should not be sought apart from the Sravaka Vehicle, nor should it be sought apart from the Pratyekabuddha Vehicle or the Supreme Vehicle.

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

Whether the suchness of form or the suchness of feeling, perception, formations, or consciousness; whether apart from the suchness of form or apart from the suchness of feeling, perception, formations, or consciousness; whether a great bodhisattva or prajnaparamita; or the act of seeking—all these are neither conjoined nor disjoined, neither possessing form nor formless, neither visible nor invisible, neither resistant nor non-resistant.

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

The prajnaparamita cultivated by a great bodhisattva is not the suchness of form and is not the suchness of feeling, perception, formations, or consciousness; it is not apart from the suchness of form and is not apart from the suchness of feeling, perception, formations, or consciousness. Why? Because all these are devoid of any intrinsic nature and cannot be apprehended.

Because they are without intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the suchness of form and is not the suchness of feeling, perception, formations, or consciousness; it is not apart from the suchness of form and is not apart from the suchness of feeling, perception, formations, or consciousness. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the suchness of form, nor should it be sought in the suchness of feeling, perception, formations, or consciousness; it should not be sought apart from the suchness of form, nor should it be sought apart from the suchness of feeling, perception, formations, or consciousness.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the true suchness of the eye ayatana, nor within the true suchness of the ear, nose, tongue, body, or mind ayatana; it should not be sought apart from the true suchness of the eye ayatana, nor apart from the true suchness of the ear, nose, tongue, body, or mind ayatana. Why is this?

Whether it is the true suchness of the eye ayatana or the true suchness of the ear, nose, tongue, body, or mind ayatana; whether it is apart from the true suchness of the eye ayatana or apart from the true suchness of the ear, nose, tongue, body, or mind ayatana; whether it is the great bodhisattva or prajnaparamita; or whether it is the seeking—all these are neither associated nor unassociated, neither possessing form nor without form, neither visible nor invisible, neither resistant nor non-resistant.

They all share one characteristic, called signlessness. Why is this? Kausika!

The prajnaparamita cultivated by a great bodhisattva is neither the true suchness of the eye ayatana nor the true suchness of the ear, nose, tongue, body, or mind ayatana; it is neither apart from the true suchness of the eye ayatana nor apart from the true suchness of the ear, nose, tongue, body, or mind ayatana. Why is this? 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 neither the true suchness of the eye ayatana nor the true suchness of the ear, nose, tongue, body, or mind ayatana; it is neither apart from the true suchness of the eye ayatana nor apart from the true suchness of the ear, nose, tongue, body, or mind ayatana. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the true suchness of the eye ayatana, nor within the true suchness of the ear, nose, tongue, body, or mind ayatana; it should not be sought apart from the true suchness of the eye ayatana, nor apart from the true suchness of the ear, nose, tongue, body, or mind ayatana.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the true suchness of the form ayatana, nor within the true suchness of the sound, odor, taste, touch, or dharma ayatana; it should not be sought apart from the true suchness of the form ayatana, nor apart from the true suchness of the sound, odor, taste, touch, or dharma ayatana. Why is this?

Whether it is the true suchness of the form ayatana or the true suchness of the sound, odor, taste, touch, or dharma ayatana; whether it is apart from the true suchness of the form ayatana or apart from the true suchness of the sound, odor, taste, touch, or dharma ayatana; whether it is the great bodhisattva or prajnaparamita; or whether it is the seeking—all these are neither associated nor unassociated, neither possessing form nor without form, neither visible nor invisible, neither resistant nor non-resistant.

They all share one characteristic, called signlessness. Why is this? Kausika!

The prajnaparamita cultivated by a great bodhisattva is neither the true suchness of the form ayatana nor the true suchness of the sound, odor, taste, touch, or dharma ayatana; it is neither apart from the true suchness of the form ayatana nor apart from the true suchness of the sound, odor, taste, touch, or dharma ayatana. Why is this? 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 neither the true suchness of the form ayatana nor the true suchness of the sound, odor, taste, touch, or dharma ayatana; it is neither apart from the true suchness of the form ayatana nor apart from the true suchness of the sound, odor, taste, touch, or dharma ayatana. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the true suchness of the form ayatana, nor within the true suchness of the sound, odor, taste, touch, or dharma ayatana; it should not be sought apart from the true suchness of the form ayatana, nor apart from the true suchness of the sound, odor, taste, touch, or dharma ayatana.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the true suchness of the eye dhatu, nor within the true suchness of 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 true suchness of the eye dhatu, nor apart from the true suchness of the form dhatu through to the feelings arising with eye-contact as their condition.

Why is this? Whether it is the true suchness of the eye dhatu or the true suchness of the form dhatu through to the feelings arising with eye-contact as their condition; whether it is apart from the true suchness of the eye dhatu or apart from the true suchness of the form dhatu through to the feelings arising with eye-contact as their condition; whether it is the great bodhisattva or prajnaparamita; or whether it is the seeking—all these are neither associated nor unassociated, neither possessing form nor without form, neither visible nor invisible, neither resistant nor non-resistant.

They all share one characteristic, called signlessness. Why is this? Kausika!

The prajnaparamita cultivated by a great bodhisattva is neither the true suchness of the eye dhatu nor the true suchness of the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as their condition; it is neither apart from the true suchness of the eye dhatu nor apart from the true suchness of the form dhatu through to the feelings arising with eye-contact as their condition.

Why is this? 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 neither the true suchness of the eye dhatu nor the true suchness of the form dhatu through to the feelings arising with eye-contact as their condition; it is neither apart from the true suchness of the eye dhatu nor apart from the true suchness of the form dhatu through to the feelings arising with eye-contact as their condition.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the true suchness of the eye dhatu, nor within the true suchness of the form dhatu through to the feelings arising with eye-contact as their condition; it should not be sought apart from the true suchness of the eye dhatu, nor apart from the true suchness of the form dhatu through to the feelings arising with eye-contact as their condition.

Kauśika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the true suchness of the ear dhatu, nor should it be sought within the true suchness of the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as their condition; it should not be sought apart from the true suchness of the ear dhatu, nor should it be sought apart from the true suchness of the sound dhatu through the feelings arising with ear-contact as their condition.

Why is this? Whether the true suchness of the ear dhatu or the true suchness of the sound dhatu through the feelings arising with ear-contact as their condition; whether that which is apart from the true suchness of the ear dhatu or that which is apart from the true suchness of the sound dhatu through 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 material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant.

They all have one and the same characteristic, called the absence of characteristics. Why is this? Kauśika!

The prajnaparamita cultivated by a great bodhisattva is not the true suchness of the ear dhatu, nor is it the true suchness of the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as their condition; neither is it apart from the true suchness of the ear dhatu, nor is it apart from the true suchness of the sound dhatu through the feelings arising with ear-contact as their condition.

Why is this? Because all these have no intrinsic nature that can be possessed and cannot be apprehended. Because they cannot be possessed or apprehended, the prajnaparamita cultivated by a great bodhisattva is not the true suchness of the ear dhatu, nor is it the true suchness of the sound dhatu through the feelings arising with ear-contact as their condition; neither is it apart from the true suchness of the ear dhatu, nor is it apart from the true suchness of the sound dhatu through the feelings arising with ear-contact as their condition.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the true suchness of the ear dhatu, nor should it be sought within the true suchness of the sound dhatu through the feelings arising with ear-contact as their condition; it should not be sought apart from the true suchness of the ear dhatu, nor should it be sought apart from the true suchness of the sound dhatu through the feelings arising with ear-contact as their condition.

Kauśika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the true suchness of the nose dhatu, nor should it be sought within the true suchness of the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition; it should not be sought apart from the true suchness of the nose dhatu, nor should it be sought apart from the true suchness of the odor dhatu through the feelings arising with nose-contact as their condition.

Why is this? Whether the true suchness of the nose dhatu or the true suchness of the odor dhatu through the feelings arising with nose-contact as their condition; whether that which is apart from the true suchness of the nose dhatu or that which is apart from the true suchness of the odor dhatu through 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 material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant.

They all have one and the same characteristic, called the absence of characteristics. Why is this? Kauśika!

The prajnaparamita cultivated by a great bodhisattva is not the true suchness of the nose dhatu, nor is it the true suchness of the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition; neither is it apart from the true suchness of the nose dhatu, nor is it apart from the true suchness of the odor dhatu through the feelings arising with nose-contact as their condition.

Why is this? Because all these have no intrinsic nature that can be possessed and cannot be apprehended. Because they cannot be possessed or apprehended, the prajnaparamita cultivated by a great bodhisattva is not the true suchness of the nose dhatu, nor is it the true suchness of the odor dhatu through the feelings arising with nose-contact as their condition; neither is it apart from the true suchness of the nose dhatu, nor is it apart from the true suchness of the odor dhatu through the feelings arising with nose-contact as their condition.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the true suchness of the nose dhatu, nor should it be sought within the true suchness of the odor dhatu through the feelings arising with nose-contact as their condition; it should not be sought apart from the true suchness of the nose dhatu, nor should it be sought apart from the true suchness of the odor dhatu through the feelings arising with nose-contact as their condition.

Kauśika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the true suchness of the tongue dhatu, nor should it be sought within the true suchness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition; it should not be sought apart from the true suchness of the tongue dhatu, nor should it be sought apart from the true suchness of the taste dhatu through the feelings arising with tongue-contact as their condition.

Why is this? Whether the true suchness of the tongue dhatu or the true suchness of the taste dhatu through the feelings arising with tongue-contact as their condition; whether that which is apart from the true suchness of the tongue dhatu or that which is apart from the true suchness of the taste dhatu through 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 material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant.

They all have one and the same characteristic, called the absence of characteristics. Why is this? Kauśika!

The prajnaparamita cultivated by a great bodhisattva is not the true suchness of the tongue dhatu, nor is it the true suchness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition; neither is it apart from the true suchness of the tongue dhatu, nor is it apart from the true suchness of the taste dhatu through the feelings arising with tongue-contact as their condition.

Why is this? Because all these have no intrinsic nature that can be possessed and cannot be apprehended. Because they cannot be possessed or apprehended, the prajnaparamita cultivated by a great bodhisattva is not the true suchness of the tongue dhatu, nor is it the true suchness of the taste dhatu through the feelings arising with tongue-contact as their condition; neither is it apart from the true suchness of the tongue dhatu, nor is it apart from the true suchness of the taste dhatu through the feelings arising with tongue-contact as their condition.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the true suchness of the tongue dhatu, nor should it be sought within the true suchness of the taste dhatu through the feelings arising with tongue-contact as their condition; it should not be sought apart from the true suchness of the tongue dhatu, nor should it be sought apart from the true suchness of the taste dhatu through the feelings arising with tongue-contact as their condition.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the suchness of the body dhatu, nor should it be sought in the suchness of the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition; it should not be sought apart from the suchness of the body dhatu, nor should it be sought apart from the suchness of the tangible-object dhatu through to the feelings arising with body-contact as condition.

Why? Whether the suchness of the body dhatu or the suchness of the tangible-object dhatu through to the feelings arising with body-contact as condition; whether apart from the suchness of the body dhatu or apart from the suchness of the tangible-object dhatu through to the feelings arising with body-contact as condition; whether the great bodhisattva or prajnaparamita; or the act of 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? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not the suchness of the body dhatu, nor the suchness of the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition; neither is it apart from the suchness of the body dhatu, nor apart from the suchness of the tangible-object dhatu through to the feelings arising with body-contact as condition.

Why? Because all these are devoid of intrinsic existence and cannot be apprehended. Since they are devoid of intrinsic existence and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the suchness of the body dhatu, nor the suchness of the tangible-object dhatu through to the feelings arising with body-contact as condition; neither is it apart from the suchness of the body dhatu, nor apart from the suchness of the tangible-object dhatu through to the feelings arising with body-contact as condition.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the suchness of the body dhatu, nor in the suchness of the tangible-object dhatu through to the feelings arising with body-contact as condition; it should not be sought apart from the suchness of the body dhatu, nor apart from the suchness of the tangible-object dhatu through to the feelings arising with body-contact as condition.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the suchness of the mind dhatu, nor should it be sought in the suchness of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition; it should not be sought apart from the suchness of the mind dhatu, nor should it be sought apart from the suchness of the mental-object dhatu through to the feelings arising with mind-contact as condition.

Why? Whether the suchness of the mind dhatu or the suchness of the mental-object dhatu through to the feelings arising with mind-contact as condition; whether apart from the suchness of the mind dhatu or apart from the suchness of the mental-object dhatu through to the feelings arising with mind-contact as condition; whether the great bodhisattva or prajnaparamita; or the act of 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? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not the suchness of the mind dhatu, nor the suchness of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition; neither is it apart from the suchness of the mind dhatu, nor apart from the suchness of the mental-object dhatu through to the feelings arising with mind-contact as condition. Why?

Because all these are devoid of intrinsic existence and cannot be apprehended. Since they are devoid of intrinsic existence and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the suchness of the mind dhatu, nor the suchness of the mental-object dhatu through to the feelings arising with mind-contact as condition; neither is it apart from the suchness of the mind dhatu, nor apart from the suchness of the mental-object dhatu through to the feelings arising with mind-contact as condition.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the suchness of the mind dhatu, nor in the suchness of the mental-object dhatu through to the feelings arising with mind-contact as condition; it should not be sought apart from the suchness of the mind dhatu, nor apart from the suchness of the mental-object dhatu through to the feelings arising with mind-contact as condition.

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

Whether the suchness of the earth dhatu or the suchness of the water, fire, wind, space, or consciousness dhatus; whether apart from the suchness of the earth dhatu or apart from the suchness of the water, fire, wind, space, or consciousness dhatus; whether the great bodhisattva or prajnaparamita; or the act of 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? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not the suchness of the earth dhatu, nor the suchness of the water, fire, wind, space, or consciousness dhatus; neither is it apart from the suchness of the earth dhatu, nor apart from the suchness of the water, fire, wind, space, or consciousness dhatus. Why? Because all these are devoid of intrinsic existence and cannot be apprehended.

Since they are devoid of intrinsic existence and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the suchness of the earth dhatu, nor the suchness of the water, fire, wind, space, or consciousness dhatus; neither is it apart from the suchness of the earth dhatu, nor apart from the suchness of the water, fire, wind, space, or consciousness dhatus. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the suchness of the earth dhatu, nor in the suchness of the water, fire, wind, space, or consciousness dhatus; it should not be sought apart from the suchness of the earth dhatu, nor apart from the suchness of the water, fire, wind, space, or consciousness dhatus.

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

Why? Whether the true suchness of the Noble Truth of suffering, or the true suchness of the Noble Truths of the origin, cessation, and path; whether apart from the true suchness of the Noble Truth of suffering, or apart from the true suchness of the Noble Truths of the origin, cessation, and path; whether the great bodhisattva, prajnaparamita, or the seeking—all these are neither associated nor unassociated, neither form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

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

The prajnaparamita cultivated by a great bodhisattva is not the true suchness of the Noble Truth of suffering, nor the true suchness of the Noble Truths of the origin, cessation, and path; it is neither apart from the true suchness of the Noble Truth of suffering nor apart from the true suchness of the Noble Truths of the origin, cessation, and path. Why? Because all these are without any intrinsic nature of their own and cannot be apprehended.

Because they are nonexistent and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the true suchness of the Noble Truth of suffering, nor the true suchness of the Noble Truths of the origin, cessation, and path; it is neither apart from the true suchness of the Noble Truth of suffering nor apart from the true suchness of the Noble Truths of the origin, cessation, and path. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of the Noble Truth of suffering, nor should it be sought in the true suchness of the Noble Truths of the origin, cessation, and path;

it should not be sought apart from the true suchness of the Noble Truth of suffering, nor should it be sought apart from the true suchness of the Noble Truths of the origin, cessation, and path.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of ignorance, nor should it be sought in the true suchness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; it should not be sought apart from the true suchness of ignorance, nor should it be sought apart from the true suchness of formations through aging and death, sorrow, lamentation, pain, grief, and distress.

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

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

The prajnaparamita cultivated by a great bodhisattva is not the true suchness of ignorance, nor the true suchness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; it is neither apart from the true suchness of ignorance nor apart from the true suchness of formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Why? Because all these are without any intrinsic nature of their own and cannot be apprehended. Because they are nonexistent and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the true suchness of ignorance, nor the true suchness of formations through aging and death, sorrow, lamentation, pain, grief, and distress; it is neither apart from the true suchness of ignorance nor apart from the true suchness of formations through aging and death, sorrow, lamentation, pain, grief, and distress.

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

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of inner emptiness, nor should it be sought in the true suchness of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

it should not be sought apart from the true suchness of inner emptiness, nor should it be sought apart from the true suchness of outer emptiness through the emptiness of the self-nature of nonexistence.

Why? Whether the true suchness of inner emptiness, or the true suchness of outer emptiness through the emptiness of the self-nature of nonexistence; whether apart from the true suchness of inner emptiness, or apart from the true suchness of outer emptiness through the emptiness of the self-nature of nonexistence; whether the great bodhisattva, prajnaparamita, or the seeking—all these are neither associated nor unassociated, neither form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

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

The prajnaparamita cultivated by a great bodhisattva is not the true suchness of inner emptiness, nor the true suchness of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

it is neither apart from the true suchness of inner emptiness nor apart from the true suchness of outer emptiness through the emptiness of the self-nature of nonexistence.

Why? Because all these are without any intrinsic nature of their own and cannot be apprehended. Because they are nonexistent and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the true suchness of inner emptiness, nor the true suchness of outer emptiness through the emptiness of the self-nature of nonexistence; it is neither apart from the true suchness of inner emptiness nor apart from the true suchness of outer emptiness through the emptiness of the self-nature of nonexistence.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of inner emptiness, nor should it be sought in the true suchness of outer emptiness through the emptiness of the self-nature of nonexistence; it should not be sought apart from the true suchness of inner emptiness, nor should it be sought apart from the true suchness of outer emptiness through the emptiness of the self-nature of nonexistence.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the suchness of suchness, nor should it be sought within the suchness of the dharma-realm, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm; nor should it be sought apart from the suchness of suchness, nor apart from the suchness of the dharma-realm through to the inconceivable realm.

Why is this? Whether the suchness of suchness, or the suchness of the dharma-realm through to the inconceivable realm; whether apart from the suchness of suchness, or apart from the suchness of the dharma-realm through to the inconceivable realm; whether the great bodhisattva, or prajnaparamita; or the seeking of all these various things—they are neither conjoined nor unconjoined, neither with form nor without form, neither visible nor invisible, neither resistant nor nonresistant.

They all share one characteristic, called signlessness. Why is this? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is not the suchness of suchness, nor the suchness of the dharma-realm, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm; nor is it apart from the suchness of suchness, nor apart from the suchness of the dharma-realm through to the inconceivable realm.

Why is this? Because all these are devoid of an intrinsic nature that can be possessed and cannot be apprehended. Since they are devoid of anything that can be possessed and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the suchness of suchness, nor the suchness of the dharma-realm through to the inconceivable realm; nor is it apart from the suchness of suchness, nor apart from the suchness of the dharma-realm through to the inconceivable realm.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the suchness of suchness, nor within the suchness of the dharma-realm through to the inconceivable realm; nor should it be sought apart from the suchness of suchness, nor apart from the suchness of the dharma-realm through to the inconceivable realm.

Fascicle 95

End