大般若波羅蜜多經

09

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

Why? Whether it is the dharma-nature of the nose dhatu, or the dharma-nature of the odor dhatu through to the feelings arising with nose-contact as condition; whether it is apart from the dharma-nature of the nose dhatu, or apart from the dharma-nature of the odor dhatu through to the feelings arising with nose-contact as condition; whether it is the great bodhisattva, 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!

The prajnaparamita practiced by a great bodhisattva is not the dharma-nature of the nose dhatu, nor is it the dharma-nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as condition; neither is it apart from the dharma-nature of the nose dhatu, nor apart from the dharma-nature of the odor dhatu through to the feelings arising with nose-contact as condition. Why?

Because all these have no intrinsic nature that can be possessed and cannot be apprehended. Because they are devoid of anything that can be possessed and cannot be apprehended, the prajnaparamita practiced by a great bodhisattva is not the dharma-nature of the nose dhatu, nor is it the dharma-nature of the odor dhatu through to the feelings arising with nose-contact as condition; neither is it apart from the dharma-nature of the nose dhatu, nor apart from the dharma-nature of the odor dhatu through to the feelings arising with nose-contact as condition.

Therefore, the prajnaparamita practiced by a great bodhisattva should not be sought in the dharma-nature of the nose dhatu, nor should it be sought in the dharma-nature of the odor dhatu through to the feelings arising with nose-contact as condition; it should not be sought apart from the dharma-nature of the nose dhatu, nor should it be sought apart from the dharma-nature of the odor dhatu through to the feelings arising with nose-contact as condition.

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

Why? Whether it is the dharma-nature of the tongue dhatu, or the dharma-nature of the taste dhatu through to the feelings arising with tongue-contact as condition; whether it is apart from the dharma-nature of the tongue dhatu, or apart from the dharma-nature of the taste dhatu through to the feelings arising with tongue-contact as condition; whether it is the great bodhisattva, 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!

The prajnaparamita practiced by a great bodhisattva is not the dharma-nature of the tongue dhatu, nor is it the dharma-nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as condition; neither is it apart from the dharma-nature of the tongue dhatu, nor apart from the dharma-nature of the taste dhatu through to the feelings arising with tongue-contact as condition.

Why? Because all these have no intrinsic nature that can be possessed and cannot be apprehended. Because they are devoid of anything that can be possessed and cannot be apprehended, the prajnaparamita practiced by a great bodhisattva is not the dharma-nature of the tongue dhatu, nor is it the dharma-nature of the taste dhatu through to the feelings arising with tongue-contact as condition; neither is it apart from the dharma-nature of the tongue dhatu, nor apart from the dharma-nature of the taste dhatu through to the feelings arising with tongue-contact as condition.

Therefore, the prajnaparamita practiced by a great bodhisattva should not be sought in the dharma-nature of the tongue dhatu, nor should it be sought in the dharma-nature of the taste dhatu through to the feelings arising with tongue-contact as condition; it should not be sought apart from the dharma-nature of the tongue dhatu, nor should it be sought apart from the dharma-nature of the taste dhatu through to the feelings arising with tongue-contact as condition.

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

Why? Whether it is the dharma-nature of the body dhatu, or the dharma-nature of the tangible-object dhatu through to the feelings arising with body-contact as condition; whether it is apart from the dharma-nature of the body dhatu, or apart from the dharma-nature of the tangible-object dhatu through to the feelings arising with body-contact as condition; whether it is the great bodhisattva, 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!

The prajnaparamita practiced by a great bodhisattva is not the dharma-nature of the body dhatu, nor is it the dharma-nature 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 dharma-nature of the body dhatu, nor apart from the dharma-nature of the tangible-object dhatu through to the feelings arising with body-contact as condition.

Why? Because all these have no intrinsic nature that can be possessed and cannot be apprehended. Because they are devoid of anything that can be possessed and cannot be apprehended, the prajnaparamita practiced by a great bodhisattva is not the dharma-nature of the body dhatu, nor is it the dharma-nature of the tangible-object dhatu through to the feelings arising with body-contact as condition; neither is it apart from the dharma-nature of the body dhatu, nor apart from the dharma-nature of the tangible-object dhatu through to the feelings arising with body-contact as condition.

Therefore, the prajnaparamita practiced by a great bodhisattva should not be sought in the dharma-nature of the body dhatu, nor should it be sought in the dharma-nature of the tangible-object dhatu through to the feelings arising with body-contact as condition; it should not be sought apart from the dharma-nature of the body dhatu, nor should it be sought apart from the dharma-nature 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 within the dharma-nature of the mind dhatu, nor should it be sought within the dharma-nature of the mental-object dhatu, the mind-consciousness dhatu, mental contact, or the feelings arisen with mental contact as condition; it should not be sought apart from the dharma-nature of the mind dhatu, nor should it be sought apart from the dharma-nature of the mental-object dhatu through the feelings arisen with mental contact as condition.

Why? Whether the dharma-nature of the mind dhatu or the dharma-nature of the mental-object dhatu through the feelings arisen with mental contact as condition; whether apart from the dharma-nature of the mind dhatu or apart from the dharma-nature of the mental-object dhatu through the feelings arisen with mental contact as condition; whether the great bodhisattva, prajnaparamita, or the seeking—all these are neither associated nor unassociated, neither material nor immaterial, 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 the dharma-nature of the mind dhatu, nor is it the dharma-nature of the mental-object dhatu, the mind-consciousness dhatu, mental contact, or the feelings arisen with mental contact as condition; it is neither apart from the dharma-nature of the mind dhatu nor apart from the dharma-nature of the mental-object dhatu through the feelings arisen with mental contact as condition.

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

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of the mind dhatu, nor should it be sought within the dharma-nature of the mental-object dhatu through the feelings arisen with mental contact as condition; it should not be sought apart from the dharma-nature of the mind dhatu, nor should it be sought apart from the dharma-nature of the mental-object dhatu through the feelings arisen with mental contact as condition.

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

Whether the dharma-nature of the earth dhatu or the dharma-nature of the water, fire, wind, space, or consciousness dhatu; whether apart from the dharma-nature of the earth dhatu or apart from the dharma-nature of the water, fire, wind, space, or consciousness dhatu; whether the great bodhisattva, prajnaparamita, or the seeking—all these are neither associated nor unassociated, neither material nor immaterial, 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 the dharma-nature of the earth dhatu, nor is it the dharma-nature of the water, fire, wind, space, or consciousness dhatu; it is neither apart from the dharma-nature of the earth dhatu nor apart from the dharma-nature of the water, fire, wind, space, or consciousness dhatu. Why? Because all these are devoid of intrinsic nature and cannot be apprehended.

Because they are devoid of intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of the earth dhatu, nor is it the dharma-nature of the water, fire, wind, space, or consciousness dhatu; it is neither apart from the dharma-nature of the earth dhatu nor apart from the dharma-nature of the water, fire, wind, space, or consciousness dhatu. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of the earth dhatu, nor should it be sought within the dharma-nature of the water, fire, wind, space, or consciousness dhatu;

it should not be sought apart from the dharma-nature of the earth dhatu, nor should it be sought apart from the dharma-nature of the water, fire, wind, space, or consciousness dhatu.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of the Noble Truth of suffering, nor should it be sought within the dharma-nature of the Noble Truths of the origin of suffering, cessation, or the path; it should not be sought apart from the dharma-nature of the Noble Truth of suffering, nor should it be sought apart from the dharma-nature of the Noble Truths of the origin of suffering, cessation, or the path.

Why? Whether the dharma-nature of the Noble Truth of suffering or the dharma-nature of the Noble Truths of the origin of suffering, cessation, or the path; whether apart from the dharma-nature of the Noble Truth of suffering or apart from the dharma-nature of the Noble Truths of the origin of suffering, cessation, or the path; whether the great bodhisattva, prajnaparamita, or the seeking—all these are neither associated nor unassociated, neither material nor immaterial, 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 the dharma-nature of the Noble Truth of suffering, nor is it the dharma-nature of the Noble Truths of the origin of suffering, cessation, or the path; it is neither apart from the dharma-nature of the Noble Truth of suffering nor apart from the dharma-nature of the Noble Truths of the origin of suffering, cessation, or the path. Why? Because all these are devoid of intrinsic nature and cannot be apprehended.

Because they are devoid of intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of the Noble Truth of suffering, nor is it the dharma-nature of the Noble Truths of the origin of suffering, cessation, or the path; it is neither apart from the dharma-nature of the Noble Truth of suffering nor apart from the dharma-nature of the Noble Truths of the origin of suffering, cessation, or the path.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of the Noble Truth of suffering, nor should it be sought within the dharma-nature of the Noble Truths of the origin of suffering, cessation, or the path; it should not be sought apart from the dharma-nature of the Noble Truth of suffering, nor should it be sought apart from the dharma-nature of the Noble Truths of the origin of suffering, cessation, or the path.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma-nature of ignorance, nor should it be sought within the Dharma-nature of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress; it should not be sought apart from the Dharma-nature of ignorance, nor should it be sought apart from the Dharma-nature of formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

Why? Whether the Dharma-nature of ignorance or the Dharma-nature of formations through aging and death, sorrow, lamentation, suffering, grief, and distress; whether apart from the Dharma-nature of ignorance or apart from the Dharma-nature of formations through aging and death, sorrow, lamentation, suffering, grief, and distress; 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 nonresistant.

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

The prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of ignorance, nor is it the Dharma-nature of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress; nor is it apart from the Dharma-nature of ignorance, nor apart from the Dharma-nature of formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

Why? Because all these have no intrinsic existence and cannot be apprehended. Because they have no intrinsic existence and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of ignorance, nor the Dharma-nature of formations through aging and death, sorrow, lamentation, suffering, grief, and distress; nor is it apart from the Dharma-nature of ignorance, nor apart from the Dharma-nature of formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma-nature of ignorance, nor should it be sought within the Dharma-nature of formations through aging and death, sorrow, lamentation, suffering, grief, and distress; it should not be sought apart from the Dharma-nature of ignorance, nor should it be sought apart from the Dharma-nature of formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma-nature of inner emptiness, nor should it be sought within the Dharma-nature of outer emptiness, inner-and-outer 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 nonchange, the emptiness of intrinsic 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 self-nature, or the emptiness of the self-nature of nonexistence;

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

Why? Whether the Dharma-nature of inner emptiness or the Dharma-nature of outer emptiness through the emptiness of the self-nature of nonexistence; whether apart from the Dharma-nature of inner emptiness or apart from the Dharma-nature of outer emptiness through the emptiness of the self-nature of nonexistence; 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 nonresistant.

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

The prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of inner emptiness, nor is it the Dharma-nature of outer emptiness, inner-and-outer 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 nonchange, the emptiness of intrinsic 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 self-nature, or the emptiness of the self-nature of nonexistence;

nor is it apart from the Dharma-nature of inner emptiness, nor apart from the Dharma-nature of outer emptiness through the emptiness of the self-nature of nonexistence.

Why? Because all these have no intrinsic existence and cannot be apprehended. Because they have no intrinsic existence and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of inner emptiness, nor the Dharma-nature of outer emptiness through the emptiness of the self-nature of nonexistence; nor is it apart from the Dharma-nature of inner emptiness, nor apart from the Dharma-nature of outer emptiness through the emptiness of the self-nature of nonexistence.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma-nature of inner emptiness, nor should it be sought within the Dharma-nature of outer emptiness through the emptiness of the self-nature of nonexistence; it should not be sought apart from the Dharma-nature of inner emptiness, nor should it be sought apart from the Dharma-nature 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 Dharma-nature of suchness, nor should it be sought within the Dharma-nature of the dharmadhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm; it should not be sought apart from the Dharma-nature of suchness, nor should it be sought apart from the Dharma-nature of the dharmadhatu through the inconceivable realm.

Why? Whether the Dharma-nature of suchness or the Dharma-nature of the dharmadhatu through the inconceivable realm; whether apart from the Dharma-nature of suchness or apart from the Dharma-nature of the dharmadhatu through the inconceivable realm; 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 nonresistant.

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

The prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of suchness, nor is it the Dharma-nature of the dharmadhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from 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 Dharma-nature of suchness, nor apart from the Dharma-nature of the dharmadhatu through the inconceivable realm.

Why? Because all these have no intrinsic existence and cannot be apprehended. Because they have no intrinsic existence and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of suchness, nor the Dharma-nature of the dharmadhatu through the inconceivable realm; nor is it apart from the Dharma-nature of suchness, nor apart from the Dharma-nature of the dharmadhatu through the inconceivable realm.

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

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma-nature of the perfection of generosity, nor should it be sought within the Dharma-nature of the perfections of pure discipline, patience, diligence, meditative concentration, and prajna; it should not be sought apart from the Dharma-nature of the perfection of generosity, nor should it be sought apart from the Dharma-nature of the perfections of pure discipline, patience, diligence, meditative concentration, and prajna.

Why is this? Whether it is the Dharma-nature of the perfection of generosity, or the Dharma-nature of the perfections of pure discipline, patience, diligence, meditative concentration, and prajna; whether it is apart from the Dharma-nature of the perfection of generosity, or apart from the Dharma-nature of the perfections of pure discipline, patience, diligence, meditative concentration, and prajna; whether it is the great bodhisattva, prajnaparamita, or the seeking itself—all these are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

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

The prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the perfection of generosity, nor is it the Dharma-nature of the perfections of pure discipline, patience, diligence, meditative concentration, and prajna; it is neither apart from the Dharma-nature of the perfection of generosity nor apart from the Dharma-nature of the perfections of pure discipline, patience, diligence, meditative concentration, and prajna.

Why is this? Because all these are without any intrinsic nature and cannot be apprehended. Because they are without any intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the perfection of generosity, nor is it the Dharma-nature of the perfections of pure discipline, patience, diligence, meditative concentration, and prajna; it is neither apart from the Dharma-nature of the perfection of generosity nor apart from the Dharma-nature of the perfections of pure discipline, patience, diligence, meditative concentration, and prajna.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma-nature of the perfection of generosity, nor should it be sought within the Dharma-nature of the perfections of pure discipline, patience, diligence, meditative concentration, and prajna; it should not be sought apart from the Dharma-nature of the perfection of generosity, nor should it be sought apart from the Dharma-nature of the perfections of pure discipline, patience, diligence, meditative concentration, and prajna.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma-nature of the four meditative concentrations, nor should it be sought within the Dharma-nature of the four immeasurables and the four formless absorptions; it should not be sought apart from the Dharma-nature of the four meditative concentrations, nor should it be sought apart from the Dharma-nature of the four immeasurables and the four formless absorptions.

Why is this? Whether it is the Dharma-nature of the four meditative concentrations, or the Dharma-nature of the four immeasurables and the four formless absorptions; whether it is apart from the Dharma-nature of the four meditative concentrations, or apart from the Dharma-nature of the four immeasurables and the four formless absorptions; whether it is the great bodhisattva, prajnaparamita, or the seeking itself—all these are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

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

The prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the four meditative concentrations, nor is it the Dharma-nature of the four immeasurables and the four formless absorptions; it is neither apart from the Dharma-nature of the four meditative concentrations nor apart from the Dharma-nature of the four immeasurables and the four formless absorptions. Why is this? Because all these are without any intrinsic nature and cannot be apprehended.

Because they are without any intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the four meditative concentrations, nor is it the Dharma-nature of the four immeasurables and the four formless absorptions; it is neither apart from the Dharma-nature of the four meditative concentrations nor apart from the Dharma-nature of the four immeasurables and the four formless absorptions.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma-nature of the four meditative concentrations, nor should it be sought within the Dharma-nature of the four immeasurables and the four formless absorptions; it should not be sought apart from the Dharma-nature of the four meditative concentrations, nor should it be sought apart from the Dharma-nature of the four immeasurables and the four formless absorptions.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma-nature of the eight liberations, nor should it be sought within the Dharma-nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities; it should not be sought apart from the Dharma-nature of the eight liberations, nor should it be sought apart from the Dharma-nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

Why is this? Whether it is the Dharma-nature of the eight liberations, or the Dharma-nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities; whether it is apart from the Dharma-nature of the eight liberations, or apart from the Dharma-nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities; whether it is the great bodhisattva, prajnaparamita, or the seeking itself—all these are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

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

The prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the eight liberations, nor is it the Dharma-nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities; it is neither apart from the Dharma-nature of the eight liberations nor apart from the Dharma-nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities. Why is this?

Because all these are without any intrinsic nature and cannot be apprehended. Because they are without any intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the eight liberations, nor is it the Dharma-nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities; it is neither apart from the Dharma-nature of the eight liberations nor apart from the Dharma-nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma-nature of the eight liberations, nor should it be sought within the Dharma-nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities; it should not be sought apart from the Dharma-nature of the eight liberations, nor should it be sought apart from the Dharma-nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma-nature of the four foundations of mindfulness, nor should it be sought within the Dharma-nature of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path; it should not be sought apart from the Dharma-nature of the four foundations of mindfulness, nor should it be sought apart from the Dharma-nature of the four right efforts through the eightfold noble path.

Why is this? Whether the Dharma-nature of the four foundations of mindfulness or the Dharma-nature of the four right efforts through the eightfold noble path; whether apart from the Dharma-nature of the four foundations of mindfulness or apart from the Dharma-nature of the four right efforts through the eightfold noble path; whether the great bodhisattva or prajnaparamita; or whether 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 and the same characteristic, called signlessness. Why is this? Kausika!

The prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the four foundations of mindfulness, nor is it the Dharma-nature of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path; it is not apart from the Dharma-nature of the four foundations of mindfulness, nor is it apart from the Dharma-nature of the four right efforts through the eightfold noble path.

Why is this? Because all these are devoid of any intrinsic nature that can be possessed and cannot be apprehended. Because they are devoid of anything that can be possessed and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the four foundations of mindfulness, nor is it the Dharma-nature of the four right efforts through the eightfold noble path; it is not apart from the Dharma-nature of the four foundations of mindfulness, nor is it apart from the Dharma-nature of the four right efforts through the eightfold noble path.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma-nature of the four foundations of mindfulness, nor should it be sought within the Dharma-nature of the four right efforts through the eightfold noble path; it should not be sought apart from the Dharma-nature of the four foundations of mindfulness, nor should it be sought apart from the Dharma-nature of the four right efforts through the eightfold noble path.

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

Why is this? Whether the Dharma-nature of the gateway to liberation through emptiness or the Dharma-nature of the gateways to liberation through signlessness and wishlessness; whether apart from the Dharma-nature of the gateway to liberation through emptiness or apart from the Dharma-nature of the gateways to liberation through signlessness and wishlessness; whether the great bodhisattva or prajnaparamita; or whether 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 and the same characteristic, called signlessness. Why is this? Kausika!

The prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the gateway to liberation through emptiness, nor is it the Dharma-nature of the gateways to liberation through signlessness and wishlessness; it is not apart from the Dharma-nature of the gateway to liberation through emptiness, nor is it apart from the Dharma-nature of the gateways to liberation through signlessness and wishlessness. Why is this?

Because all these are devoid of any intrinsic nature that can be possessed and cannot be apprehended. Because they are devoid of anything that can be possessed and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the gateway to liberation through emptiness, nor is it the Dharma-nature of the gateways to liberation through signlessness and wishlessness; it is not apart from the Dharma-nature of the gateway to liberation through emptiness, nor is it apart from the Dharma-nature of the gateways to liberation through signlessness and wishlessness.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma-nature of the gateway to liberation through emptiness, nor should it be sought within the Dharma-nature of the gateways to liberation through signlessness and wishlessness; it should not be sought apart from the Dharma-nature of the gateway to liberation through emptiness, nor should it be sought apart from the Dharma-nature of the gateways to liberation through signlessness and wishlessness.

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

Whether the Dharma-nature of the five kinds of eyes or the Dharma-nature of the six superknowledges; whether apart from the Dharma-nature of the five kinds of eyes or apart from the Dharma-nature of the six superknowledges; whether the great bodhisattva or prajnaparamita; or whether 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 and the same characteristic, called signlessness. Why is this? Kausika!

The prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the five kinds of eyes, nor is it the Dharma-nature of the six superknowledges; it is not apart from the Dharma-nature of the five kinds of eyes, nor is it apart from the Dharma-nature of the six superknowledges. Why is this? Because all these are devoid of any intrinsic nature that can be possessed and cannot be apprehended.

Because they are devoid of anything that can be possessed and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the five kinds of eyes, nor is it the Dharma-nature of the six superknowledges; it is not apart from the Dharma-nature of the five kinds of eyes, nor is it apart from the Dharma-nature of the six superknowledges. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma-nature of the five kinds of eyes, nor should it be sought within the Dharma-nature of the six superknowledges; it should not be sought apart from the Dharma-nature of the five kinds of eyes, nor should it be sought apart from the Dharma-nature of the six superknowledges.

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

Why? Whether the Dharma-nature of the Buddha’s ten powers, or the Dharma-nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha; whether apart from the Dharma-nature of the Buddha’s ten powers, or apart from the Dharma-nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha; 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 nonresistant.

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

The prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the Buddha’s ten powers, nor the Dharma-nature of the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha; nor is it apart from the Dharma-nature of the Buddha’s ten powers, or apart from the Dharma-nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Why? Because all these are devoid of an intrinsic nature and cannot be apprehended. Since they are devoid of an intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the Buddha’s ten powers, nor the Dharma-nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha; nor is it apart from the Dharma-nature of the Buddha’s ten powers, or apart from the Dharma-nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

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

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

Whether the Dharma-nature of the quality of non-forgetfulness, or the Dharma-nature of constant equanimity; whether apart from the Dharma-nature of the quality of non-forgetfulness, or apart from the Dharma-nature of constant equanimity; 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 nonresistant.

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

The prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the quality of non-forgetfulness, nor the Dharma-nature of constant equanimity; nor is it apart from the Dharma-nature of the quality of non-forgetfulness, or apart from the Dharma-nature of constant equanimity. Why? Because all these are devoid of an intrinsic nature and cannot be apprehended.

Since they are devoid of an intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the quality of non-forgetfulness, nor the Dharma-nature of constant equanimity; nor is it apart from the Dharma-nature of the quality of non-forgetfulness, or apart from the Dharma-nature of constant equanimity. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma-nature of the quality of non-forgetfulness, nor within the Dharma-nature of constant equanimity; nor should it be sought apart from the Dharma-nature of the quality of non-forgetfulness, or apart from the Dharma-nature of constant equanimity.

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

Whether the Dharma-nature of the knowledge of all things, or the Dharma-nature of the knowledge of path-aspects and the knowledge of all aspects; whether apart from the Dharma-nature of the knowledge of all things, or apart from the Dharma-nature of the knowledge of path-aspects and the knowledge of all aspects; 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 nonresistant.

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

The prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the knowledge of all things, nor the Dharma-nature of the knowledge of path-aspects or the knowledge of all aspects; nor is it apart from the Dharma-nature of the knowledge of all things, or apart from the Dharma-nature of the knowledge of path-aspects or the knowledge of all aspects. Why? Because all these are devoid of an intrinsic nature and cannot be apprehended.

Since they are devoid of an intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the Dharma-nature of the knowledge of all things, nor the Dharma-nature of the knowledge of path-aspects or the knowledge of all aspects; nor is it apart from the Dharma-nature of the knowledge of all things, or apart from the Dharma-nature of the knowledge of path-aspects or the knowledge of all aspects.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the Dharma-nature of the knowledge of all things, nor within the Dharma-nature of the knowledge of path-aspects or the knowledge of all aspects; nor should it be sought apart from the Dharma-nature of the knowledge of all things, or apart from the Dharma-nature of the knowledge of path-aspects or the knowledge of all aspects.

Kauśika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of all dharani gateways or within the dharma-nature of all samadhi gateways; nor should it be sought apart from the dharma-nature of all dharani gateways or apart from the dharma-nature of all samadhi gateways. Why is this?

Whether it is the dharma-nature of all dharani gateways or the dharma-nature of all samadhi gateways; whether it is apart from the dharma-nature of all dharani gateways or apart from the dharma-nature of all samadhi gateways; whether it is a great bodhisattva or prajnaparamita; or whether it is the seeking—all these are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

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

Because the prajnaparamita cultivated by a great bodhisattva is neither the dharma-nature of all dharani gateways nor the dharma-nature of all samadhi gateways; it is neither apart from the dharma-nature of all dharani gateways nor apart from the dharma-nature of all samadhi gateways. Why is this? Because all these are without any intrinsic nature and cannot be apprehended.

Since they are nonexistent and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is neither the dharma-nature of all dharani gateways nor the dharma-nature of all samadhi gateways; it is neither apart from the dharma-nature of all dharani gateways nor apart from the dharma-nature of all samadhi gateways. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of all dharani gateways or within the dharma-nature of all samadhi gateways; nor should it be sought apart from the dharma-nature of all dharani gateways or apart from the dharma-nature of all samadhi gateways.

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

Whether it is the dharma-nature of a stream-enterer or the dharma-nature of a once-returner, a non-returner, or an arhat; whether it is apart from the dharma-nature of a stream-enterer or apart from the dharma-nature of a once-returner, a non-returner, or an arhat; whether it is a great bodhisattva or prajnaparamita; or whether it is the seeking—all these are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

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

Because the prajnaparamita cultivated by a great bodhisattva is neither the dharma-nature of a stream-enterer nor the dharma-nature of a once-returner, a non-returner, or an arhat; it is neither apart from the dharma-nature of a stream-enterer nor apart from the dharma-nature of a once-returner, a non-returner, or an arhat. Why is this? Because all these are without any intrinsic nature and cannot be apprehended.

Since they are nonexistent and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is neither the dharma-nature of a stream-enterer nor the dharma-nature of a once-returner, a non-returner, or an arhat; it is neither apart from the dharma-nature of a stream-enterer nor apart from the dharma-nature of a once-returner, a non-returner, or an arhat. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of a stream-enterer or within the dharma-nature of a once-returner, a non-returner, or an arhat; nor should it be sought apart from the dharma-nature of a stream-enterer or apart from the dharma-nature of a once-returner, a non-returner, or an arhat.

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

Why is this? Whether it is the dharma-nature of one progressing toward stream-entry or the fruit of stream-entry, or the dharma-nature of one progressing toward once-returning through the fruit of arhatship; whether it is apart from the dharma-nature of one progressing toward stream-entry or the fruit of stream-entry, or apart from the dharma-nature of one progressing toward once-returning through the fruit of arhatship; whether it is a great bodhisattva or prajnaparamita; or whether it is the seeking—all these are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

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

Because the prajnaparamita cultivated by a great bodhisattva is neither the dharma-nature of one progressing toward stream-entry or the fruit of stream-entry, nor the dharma-nature of one progressing toward once-returning, the fruit of once-returning, one progressing toward non-returning, the fruit of non-returning, one progressing toward arhatship, or the fruit of arhatship; it is neither apart from the dharma-nature of one progressing toward stream-entry or the fruit of stream-entry, nor apart from the dharma-nature of one progressing toward once-returning through the fruit of arhatship.

Why is this? Because all these are without any intrinsic nature and cannot be apprehended. Since they are nonexistent and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is neither the dharma-nature of one progressing toward stream-entry or the fruit of stream-entry, nor the dharma-nature of one progressing toward once-returning through the fruit of arhatship; it is neither apart from the dharma-nature of one progressing toward stream-entry or the fruit of stream-entry, nor apart from the dharma-nature of one progressing toward once-returning through the fruit of arhatship.

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

Fascicle 97

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