大般若波羅蜜多經

08

Kausika! The prajnaparamita practiced by a great bodhisattva should not be sought within the suchness of the perfection of giving, nor should it be sought within the suchness of the perfections of ethical discipline, patience, diligence, meditative concentration, and wisdom; it should not be sought apart from the suchness of the perfection of giving, nor should it be sought apart from the suchness of the perfections of ethical discipline, patience, diligence, meditative concentration, and wisdom.

Why? Whether the suchness of the perfection of giving, or the suchness of the perfections of ethical discipline, patience, diligence, meditative concentration, and wisdom; whether apart from the suchness of the perfection of giving, or apart from the suchness of the perfections of ethical discipline, patience, diligence, meditative concentration, and wisdom; whether a great bodhisattva, or prajnaparamita; or the seeking—all these are neither associated nor unassociated, neither possessed of form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

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

Because the prajnaparamita practiced by a great bodhisattva is not the suchness of the perfection of giving, nor is it the suchness of the perfections of ethical discipline, patience, diligence, meditative concentration, and wisdom; it is not apart from the suchness of the perfection of giving, nor is it apart from the suchness of the perfections of ethical discipline, patience, diligence, meditative concentration, and wisdom.

Why? Because all these are devoid of inherent existence and cannot be apprehended. Because they are devoid of inherent existence and cannot be apprehended, the prajnaparamita practiced by a great bodhisattva is not the suchness of the perfection of giving, nor is it the suchness of the perfections of ethical discipline, patience, diligence, meditative concentration, and wisdom; it is not apart from the suchness of the perfection of giving, nor is it apart from the suchness of the perfections of ethical discipline, patience, diligence, meditative concentration, and wisdom.

Therefore, the prajnaparamita practiced by a great bodhisattva should not be sought within the suchness of the perfection of giving, nor should it be sought within the suchness of the perfections of ethical discipline, patience, diligence, meditative concentration, and wisdom; it should not be sought apart from the suchness of the perfection of giving, nor should it be sought apart from the suchness of the perfections of ethical discipline, patience, diligence, meditative concentration, and wisdom.

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

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

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

Because the prajnaparamita practiced by a great bodhisattva is not the suchness of the four meditative absorptions, nor is it the suchness of the four immeasurables and the four formless concentrations; it is not apart from the suchness of the four meditative absorptions, nor is it apart from the suchness of the four immeasurables and the four formless concentrations. Why? Because all these are devoid of inherent existence and cannot be apprehended.

Because they are devoid of inherent existence and cannot be apprehended, the prajnaparamita practiced by a great bodhisattva is not the suchness of the four meditative absorptions, nor is it the suchness of the four immeasurables and the four formless concentrations; it is not apart from the suchness of the four meditative absorptions, nor is it apart from the suchness of the four immeasurables and the four formless concentrations.

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

Kausika! The prajnaparamita practiced by a great bodhisattva should not be sought within the suchness of the eight liberations, nor should it be sought within the suchness of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality; it should not be sought apart from the suchness of the eight liberations, nor should it be sought apart from the suchness of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality.

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

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

Because the prajnaparamita practiced by a great bodhisattva is not the suchness of the eight liberations, nor is it the suchness of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality; it is not apart from the suchness of the eight liberations, nor is it apart from the suchness of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality.

Why? Because all these are devoid of inherent existence and cannot be apprehended. Because they are devoid of inherent existence and cannot be apprehended, the prajnaparamita practiced by a great bodhisattva is not the suchness of the eight liberations, nor is it the suchness of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality; it is not apart from the suchness of the eight liberations, nor is it apart from the suchness of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality.

Therefore, the prajnaparamita practiced by a great bodhisattva should not be sought within the suchness of the eight liberations, nor should it be sought within the suchness of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality; it should not be sought apart from the suchness of the eight liberations, nor should it be sought apart from the suchness of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of the four foundations of mindfulness; it should not be sought in the true suchness 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. Nor should it be sought apart from the true suchness of the four foundations of mindfulness, or apart from the true suchness of the four right efforts through the eightfold noble path.

Why? Whether it is the true suchness of the four foundations of mindfulness, or the true suchness of the four right efforts through the eightfold noble path; whether it is apart from the true suchness of the four foundations of mindfulness, or apart from the true suchness of the four right efforts through the eightfold noble path; whether it is 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 and the same characteristic, called signlessness. Why? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is neither the true suchness of the four foundations of mindfulness nor the true suchness 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; nor is it apart from the true suchness of the four foundations of mindfulness or apart from the true suchness of the four right efforts through the eightfold noble path.

Why? Because all these are devoid of any intrinsic nature 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 neither the true suchness of the four foundations of mindfulness nor the true suchness of the four right efforts through the eightfold noble path; nor is it apart from the true suchness of the four foundations of mindfulness or apart from the true suchness of the four right efforts through the eightfold noble path.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of the four foundations of mindfulness or in the true suchness of the four right efforts through the eightfold noble path; nor should it be sought apart from the true suchness of the four foundations of mindfulness or apart from the true suchness of the four right efforts through the eightfold noble path.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of the gateway to liberation through emptiness, or in the true suchness of the gateways to liberation through signlessness and wishlessness; nor should it be sought apart from the true suchness of the gateway to liberation through emptiness, or apart from the true suchness of the gateways to liberation through signlessness and wishlessness.

Why? Whether it is the true suchness of the gateway to liberation through emptiness, or the true suchness of the gateways to liberation through signlessness and wishlessness; whether it is apart from the true suchness of the gateway to liberation through emptiness, or apart from the true suchness of the gateways to liberation through signlessness and wishlessness; whether it is 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 and the same characteristic, called signlessness. Why? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is neither the true suchness of the gateway to liberation through emptiness nor the true suchness of the gateways to liberation through signlessness and wishlessness; nor is it apart from the true suchness of the gateway to liberation through emptiness or apart from the true suchness of the gateways to liberation through signlessness and wishlessness. Why? Because all these are devoid of any intrinsic nature 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 neither the true suchness of the gateway to liberation through emptiness nor the true suchness of the gateways to liberation through signlessness and wishlessness; nor is it apart from the true suchness of the gateway to liberation through emptiness or apart from the true suchness of the gateways to liberation through signlessness and wishlessness.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of the gateway to liberation through emptiness, or in the true suchness of the gateways to liberation through signlessness and wishlessness; nor should it be sought apart from the true suchness of the gateway to liberation through emptiness, or apart from the true suchness of the gateways to liberation through signlessness and wishlessness.

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

Whether it is the true suchness of the five kinds of eyes or the true suchness of the six superknowledges; whether it is apart from the true suchness of the five kinds of eyes or apart from the true suchness of the six superknowledges; whether it is 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 and the same characteristic, called signlessness. Why? Kausika!

Because the prajnaparamita cultivated by a great bodhisattva is neither the true suchness of the five kinds of eyes nor the true suchness of the six superknowledges; nor is it apart from the true suchness of the five kinds of eyes or apart from the true suchness of the six superknowledges. Why? Because all these are devoid of any intrinsic nature 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 neither the true suchness of the five kinds of eyes nor the true suchness of the six superknowledges; nor is it apart from the true suchness of the five kinds of eyes or apart from the true suchness of the six superknowledges. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of the five kinds of eyes or in the true suchness of the six superknowledges; nor should it be sought apart from the true suchness of the five kinds of eyes or apart from the true suchness of the six superknowledges.

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

Why? Whether it is the true suchness of the Buddha’s ten powers or the true suchness of the four fearlessnesses through the eighteen exclusive qualities of a Buddha; whether it is apart from the true suchness of the Buddha’s ten powers or apart from the true suchness of the four fearlessnesses through the eighteen exclusive qualities of a Buddha; whether it is a great bodhisattva or prajnaparamita; or whether it is the seeking of any of these—all are neither associated nor unassociated, neither possessed of form nor devoid of form, neither visible nor invisible, neither resistant nor nonresistant.

They all have the single characteristic called no-characteristic. Why? Kausika!

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

Why? Because all these are devoid of intrinsic nature 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 neither the true suchness of the Buddha’s ten powers nor the true suchness of the four fearlessnesses through the eighteen exclusive qualities of a Buddha; nor is it apart from the true suchness of the Buddha’s ten powers or apart from the true suchness of the four fearlessnesses through the eighteen exclusive qualities of a Buddha.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of the Buddha’s ten powers, nor in the true suchness of the four fearlessnesses through the eighteen exclusive qualities of a Buddha; nor should it be sought apart from the true suchness of the Buddha’s ten powers, or apart from the true suchness of the four fearlessnesses through the eighteen exclusive qualities of a Buddha.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of the quality of never losing mindfulness, nor in the true suchness of the nature of constant equanimity; nor should it be sought apart from the true suchness of the quality of never losing mindfulness, or apart from the true suchness of the nature of constant equanimity. Why?

Whether it is the true suchness of the quality of never losing mindfulness or the true suchness of the nature of constant equanimity; whether it is apart from the true suchness of the quality of never losing mindfulness or apart from the true suchness of the nature of constant equanimity; whether it is a great bodhisattva or prajnaparamita; or whether it is the seeking of any of these—all are neither associated nor unassociated, neither possessed of form nor devoid of form, neither visible nor invisible, neither resistant nor nonresistant.

They all have the single characteristic called no-characteristic. Why? Kausika!

The prajnaparamita cultivated by a great bodhisattva is neither the true suchness of the quality of never losing mindfulness nor the true suchness of the nature of constant equanimity; nor is it apart from the true suchness of the quality of never losing mindfulness or apart from the true suchness of the nature of constant equanimity. Why? Because all these are devoid of intrinsic nature 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 neither the true suchness of the quality of never losing mindfulness nor the true suchness of the nature of constant equanimity; nor is it apart from the true suchness of the quality of never losing mindfulness or apart from the true suchness of the nature of constant equanimity. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of the quality of never losing mindfulness, nor in the true suchness of the nature of constant equanimity; nor should it be sought apart from the true suchness of the quality of never losing mindfulness, or apart from the true suchness of the nature of constant equanimity.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of all-knowledge, nor in the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects; nor should it be sought apart from the true suchness of all-knowledge, or apart from the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects. Why?

Whether it is the true suchness of all-knowledge or the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects; whether it is apart from the true suchness of all-knowledge or apart from the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects; whether it is a great bodhisattva or prajnaparamita; or whether it is the seeking of any of these—all are neither associated nor unassociated, neither possessed of form nor devoid of form, neither visible nor invisible, neither resistant nor nonresistant.

They all have the single characteristic called no-characteristic. Why? Kausika!

The prajnaparamita cultivated by a great bodhisattva is neither the true suchness of all-knowledge nor the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects; nor is it apart from the true suchness of all-knowledge or apart from the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects. Why? Because all these are devoid of intrinsic nature 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 neither the true suchness of all-knowledge nor the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects; nor is it apart from the true suchness of all-knowledge or apart from the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of all-knowledge, nor in the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects; nor should it be sought apart from the true suchness of all-knowledge, or apart from the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of all dharani gateways, nor should it be sought in the true suchness of all samadhi gateways; it should not be sought apart from the true suchness of all dharani gateways, nor should it be sought apart from the true suchness of all samadhi gateways. Why?

Whether it is the true suchness of all dharani gateways or the true suchness of all samadhi gateways; whether it is apart from the true suchness of all dharani gateways or apart from the true suchness of all samadhi gateways; whether it is the great bodhisattva or prajnaparamita; or whether it is the seeking—all these are neither associated nor unassociated, neither possessed of form nor formless, neither visible nor invisible, neither resistant nor non-resistant.

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

Because the prajnaparamita cultivated by a great bodhisattva is not the true suchness of all dharani gateways and is not the true suchness of all samadhi gateways; it is not apart from the true suchness of all dharani gateways and is not apart from the true suchness of all samadhi gateways. Why? Because all these are devoid of any intrinsic nature and cannot be apprehended.

Since they have no intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the true suchness of all dharani gateways and is not the true suchness of all samadhi gateways; it is not apart from the true suchness of all dharani gateways and is not apart from the true suchness of all samadhi gateways. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of all dharani gateways, nor should it be sought in the true suchness of all samadhi gateways; it should not be sought apart from the true suchness of all dharani gateways, nor should it be sought apart from the true suchness of all samadhi gateways.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of a stream-enterer, nor should it be sought in the true suchness of a once-returner, a non-returner, or an arhat; it should not be sought apart from the true suchness of a stream-enterer, nor should it be sought apart from the true suchness of a once-returner, a non-returner, or an arhat. Why?

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

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

Because the prajnaparamita cultivated by a great bodhisattva is not the true suchness of a stream-enterer and is not the true suchness of a once-returner, a non-returner, or an arhat; it is not apart from the true suchness of a stream-enterer and is not apart from the true suchness of 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 have no intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the true suchness of a stream-enterer and is not the true suchness of a once-returner, a non-returner, or an arhat; it is not apart from the true suchness of a stream-enterer and is not apart from the true suchness of a once-returner, a non-returner, or an arhat. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of a stream-enterer, nor should it be sought in the true suchness of a once-returner, a non-returner, or an arhat; it should not be sought apart from the true suchness of a stream-enterer, nor should it be sought apart from the true suchness of a once-returner, a non-returner, or an arhat.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of one practicing for the fruit of stream-entry or in the true suchness of the fruit of stream-entry, nor should it be sought in the true suchness of one practicing for the fruit of once-returning, the fruit of once-returning, one practicing for the fruit of non-returning, the fruit of non-returning, one practicing for arhatship, or the fruit of arhatship; it should not be sought apart from the true suchness of one practicing for the fruit of stream-entry or the fruit of stream-entry, nor should it be sought apart from the true suchness of one practicing for the fruit of once-returning through the fruit of arhatship.

Why? Whether it is the true suchness of one practicing for the fruit of stream-entry or the fruit of stream-entry, or the true suchness of one practicing for the fruit of once-returning through the fruit of arhatship; whether it is apart from the true suchness of one practicing for the fruit of stream-entry or the fruit of stream-entry, or apart from the true suchness of one practicing for the fruit of once-returning through the fruit of arhatship; whether it is the great bodhisattva or prajnaparamita; or whether it is the seeking—all these are neither associated nor unassociated, neither possessed of form nor formless, neither visible nor invisible, neither resistant nor non-resistant.

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

Because the prajnaparamita cultivated by a great bodhisattva is not the true suchness of one practicing for the fruit of stream-entry or the true suchness of the fruit of stream-entry, and is not the true suchness of one practicing for the fruit of once-returning, the fruit of once-returning, one practicing for the fruit of non-returning, the fruit of non-returning, one practicing for arhatship, or the fruit of arhatship; it is not apart from the true suchness of one practicing for the fruit of stream-entry or the fruit of stream-entry, and is not apart from the true suchness of one practicing for the fruit of once-returning through the fruit of arhatship.

Why? Because all these are devoid of any intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the true suchness of one practicing for the fruit of stream-entry or the fruit of stream-entry, and is not the true suchness of one practicing for the fruit of once-returning through the fruit of arhatship; it is not apart from the true suchness of one practicing for the fruit of stream-entry or the fruit of stream-entry, and is not apart from the true suchness of one practicing for the fruit of once-returning through the fruit of arhatship.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of one practicing for the fruit of stream-entry or the fruit of stream-entry, nor should it be sought in the true suchness of one practicing for the fruit of once-returning through the fruit of arhatship; it should not be sought apart from the true suchness of one practicing for the fruit of stream-entry or the fruit of stream-entry, nor should it be sought apart from the true suchness of one practicing for the fruit of once-returning through the fruit of arhatship.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of a pratyekabuddha, nor should it be sought in the true suchness of one progressing toward pratyekabuddhahood or of the fruit of pratyekabuddhahood; it should not be sought apart from the true suchness of a pratyekabuddha, nor should it be sought apart from the true suchness of one progressing toward pratyekabuddhahood or of the fruit of pratyekabuddhahood.

Why? Whether the true suchness of a pratyekabuddha, or the true suchness of one progressing toward pratyekabuddhahood or of the fruit of pratyekabuddhahood; whether apart from the true suchness of a pratyekabuddha, or apart from the true suchness of one progressing toward pratyekabuddhahood or of the fruit of pratyekabuddhahood; whether a great bodhisattva, prajnaparamita, or the act of seeking—all these are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither subject to resistance nor not subject to resistance.

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

The prajnaparamita cultivated by a great bodhisattva is not the true suchness of a pratyekabuddha, nor the true suchness of one progressing toward pratyekabuddhahood or of the fruit of pratyekabuddhahood; neither is it apart from the true suchness of a pratyekabuddha, nor apart from the true suchness of one progressing toward pratyekabuddhahood or of the fruit of pratyekabuddhahood. Why? Because all these are devoid of intrinsic nature 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 a pratyekabuddha, nor the true suchness of one progressing toward pratyekabuddhahood or of the fruit of pratyekabuddhahood; neither is it apart from the true suchness of a pratyekabuddha, nor apart from the true suchness of one progressing toward pratyekabuddhahood or of the fruit of pratyekabuddhahood.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of a pratyekabuddha, nor should it be sought in the true suchness of one progressing toward pratyekabuddhahood or of the fruit of pratyekabuddhahood; it should not be sought apart from the true suchness of a pratyekabuddha, nor should it be sought apart from the true suchness of one progressing toward pratyekabuddhahood or of the fruit of pratyekabuddhahood.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of a great bodhisattva, nor should it be sought in the true suchness of a samyaksambuddha; it should not be sought apart from the true suchness of a great bodhisattva, nor should it be sought apart from the true suchness of a samyaksambuddha. Why?

Whether the true suchness of a great bodhisattva or the true suchness of a samyaksambuddha; whether apart from the true suchness of a great bodhisattva or apart from the true suchness of a samyaksambuddha; whether a great bodhisattva, prajnaparamita, or the act of seeking—all these are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither subject to resistance nor not subject to resistance.

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

The prajnaparamita cultivated by a great bodhisattva is not the true suchness of a great bodhisattva, nor the true suchness of a samyaksambuddha; neither is it apart from the true suchness of a great bodhisattva, nor apart from the true suchness of a samyaksambuddha. Why? Because all these are devoid of intrinsic nature 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 a great bodhisattva, nor the true suchness of a samyaksambuddha; neither is it apart from the true suchness of a great bodhisattva, nor apart from the true suchness of a samyaksambuddha. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of a great bodhisattva, nor should it be sought in the true suchness of a samyaksambuddha; it should not be sought apart from the true suchness of a great bodhisattva, nor should it be sought apart from the true suchness of a samyaksambuddha.

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

Whether the true suchness of the dharmas of a great bodhisattva or the true suchness of the fruit of supreme awakening; whether apart from the true suchness of the dharmas of a great bodhisattva or apart from the true suchness of the fruit of supreme awakening; whether a great bodhisattva, prajnaparamita, or the act of seeking—all these are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither subject to resistance nor not subject to resistance.

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

The prajnaparamita cultivated by a great bodhisattva is not the true suchness of the dharmas of a great bodhisattva, nor the true suchness of the fruit of supreme awakening; neither is it apart from the true suchness of the dharmas of a great bodhisattva, nor apart from the true suchness of the fruit of supreme awakening. Why? Because all these are devoid of intrinsic nature 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 dharmas of a great bodhisattva, nor the true suchness of the fruit of supreme awakening; neither is it apart from the true suchness of the dharmas of a great bodhisattva, nor apart from the true suchness of the fruit of supreme awakening. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of the dharmas of a great bodhisattva, nor should it be sought in the true suchness of the fruit of supreme awakening; it should not be sought apart from the true suchness of the dharmas of a great bodhisattva, nor should it be sought apart from the true suchness of the fruit of supreme awakening.

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

Whether the true suchness of the Sravaka Vehicle or the true suchness of the Pratyekabuddha Vehicle or the Supreme Vehicle; whether apart from the true suchness of the Sravaka Vehicle or apart from the true suchness of the Pratyekabuddha Vehicle or the Supreme Vehicle; whether a great bodhisattva, prajnaparamita, or the act of seeking—all these are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither subject to resistance nor not subject to resistance.

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

The prajnaparamita cultivated by a great bodhisattva is not the true suchness of the Sravaka Vehicle, nor the true suchness of the Pratyekabuddha Vehicle or the Supreme Vehicle; neither is it apart from the true suchness of the Sravaka Vehicle, nor apart from the true suchness of the Pratyekabuddha Vehicle or the Supreme Vehicle. Why? Because all these are devoid of intrinsic nature 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 Sravaka Vehicle, nor the true suchness of the Pratyekabuddha Vehicle or the Supreme Vehicle; neither is it apart from the true suchness of the Sravaka Vehicle, nor apart from the true suchness of the Pratyekabuddha Vehicle or the Supreme Vehicle. Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought in the true suchness of the Sravaka Vehicle, nor should it be sought in the true suchness of the Pratyekabuddha Vehicle or the Supreme Vehicle; it should not be sought apart from the true suchness of the Sravaka Vehicle, nor should it be sought apart from the true suchness of the Pratyekabuddha Vehicle or the Supreme Vehicle.

Furthermore, Kausika, the prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of form, nor should it be sought within the dharma-nature of feeling, perception, formations, or consciousness. It should not be sought apart from the dharma-nature of form, nor should it be sought apart from the dharma-nature of feeling, perception, formations, or consciousness. Why?

Whether the dharma-nature of form or the dharma-nature of feeling, perception, formations, or consciousness; whether apart from the dharma-nature of form or apart from the dharma-nature of feeling, perception, formations, or consciousness; whether the great bodhisattva or prajnaparamita; or whether the act of seeking—all these are neither conjoined nor not conjoined, neither material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant.

They all have one and the same characteristic, called signlessness. Why? Kausika, the prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of form, nor is it the dharma-nature of feeling, perception, formations, or consciousness; it is not apart from the dharma-nature of form, nor is it apart from the dharma-nature of feeling, perception, formations, or consciousness.

Why? Because all these are devoid of any intrinsic nature 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 form, nor is it the dharma-nature of feeling, perception, formations, or consciousness; it is not apart from the dharma-nature of form, nor is it apart from the dharma-nature of feeling, perception, formations, or consciousness.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of form, nor should it be sought within the dharma-nature of feeling, perception, formations, or consciousness. It should not be sought apart from the dharma-nature of form, nor should it be sought apart from the dharma-nature of feeling, perception, formations, or consciousness.

Kausika, the prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of the eye ayatana, nor should it be sought within the dharma-nature of the ear, nose, tongue, body, or mind ayatana. It should not be sought apart from the dharma-nature of the eye ayatana, nor should it be sought apart from the dharma-nature of the ear, nose, tongue, body, or mind ayatana. Why?

Whether the dharma-nature of the eye ayatana or the dharma-nature of the ear, nose, tongue, body, or mind ayatana; whether apart from the dharma-nature of the eye ayatana or apart from the dharma-nature of the ear, nose, tongue, body, or mind ayatana; whether the great bodhisattva or prajnaparamita; or whether the act of seeking—all these are neither conjoined nor not conjoined, neither material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant.

They all have one and the same characteristic, called signlessness. Why? Kausika, the prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of the eye ayatana, nor is it the dharma-nature of the ear, nose, tongue, body, or mind ayatana; it is not apart from the dharma-nature of the eye ayatana, nor is it apart from the dharma-nature of the ear, nose, tongue, body, or mind ayatana.

Why? Because all these are devoid of any intrinsic nature 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 eye ayatana, nor is it the dharma-nature of the ear, nose, tongue, body, or mind ayatana; it is not apart from the dharma-nature of the eye ayatana, nor is it apart from the dharma-nature of the ear, nose, tongue, body, or mind ayatana.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of the eye ayatana, nor should it be sought within the dharma-nature of the ear, nose, tongue, body, or mind ayatana. It should not be sought apart from the dharma-nature of the eye ayatana, nor should it be sought apart from the dharma-nature of the ear, nose, tongue, body, or mind ayatana.

Kausika, the prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of the form ayatana, nor should it be sought within the dharma-nature of the sound, odor, taste, tangible object, or dharma ayatana. It should not be sought apart from the dharma-nature of the form ayatana, nor should it be sought apart from the dharma-nature of the sound, odor, taste, tangible object, or dharma ayatana.

Why? Whether the dharma-nature of the form ayatana or the dharma-nature of the sound, odor, taste, tangible object, or dharma ayatana; whether apart from the dharma-nature of the form ayatana or apart from the dharma-nature of the sound, odor, taste, tangible object, or dharma ayatana; whether the great bodhisattva or prajnaparamita; or whether the act of seeking—all these are neither conjoined nor not conjoined, neither material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant.

They all have one and the same characteristic, called signlessness. Why? Kausika, the prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of the form ayatana, nor is it the dharma-nature of the sound, odor, taste, tangible object, or dharma ayatana; it is not apart from the dharma-nature of the form ayatana, nor is it apart from the dharma-nature of the sound, odor, taste, tangible object, or dharma ayatana.

Why? Because all these are devoid of any intrinsic nature 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 form ayatana, nor is it the dharma-nature of the sound, odor, taste, tangible object, or dharma ayatana; it is not apart from the dharma-nature of the form ayatana, nor is it apart from the dharma-nature of the sound, odor, taste, tangible object, or dharma ayatana.

Therefore, the prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of the form ayatana, nor should it be sought within the dharma-nature of the sound, odor, taste, tangible object, or dharma ayatana. It should not be sought apart from the dharma-nature of the form ayatana, nor should it be sought apart from the dharma-nature of the sound, odor, taste, tangible object, or dharma ayatana.

Kausika! The prajnaparamita cultivated by a great bodhisattva should not be sought within the dharma-nature of the eye dhatu, nor within the dharma-nature of the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition; nor should it be sought apart from the dharma-nature of the eye dhatu, nor apart from the dharma-nature of the form dhatu through the feelings arising with eye-contact as condition.

Why is this? Whether it is the dharma-nature of the eye dhatu, or the dharma-nature of the form dhatu through the feelings arising with eye-contact as condition; whether it is apart from the dharma-nature of the eye dhatu, or apart from the dharma-nature of the form dhatu through the feelings arising with eye-contact as condition; whether it is a great bodhisattva, or prajnaparamita, or the seeking itself—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 is this? Kausika!

The prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of the eye dhatu, nor the dharma-nature of the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition; neither is it apart from the dharma-nature of the eye dhatu, nor apart from the dharma-nature of the form dhatu through the feelings arising with eye-contact as condition. Why is this? Because all these are devoid of inherent existence and cannot be apprehended.

Because they are devoid of inherent existence and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of the eye dhatu, nor the dharma-nature of the form dhatu through the feelings arising with eye-contact as condition; neither is it apart from the dharma-nature of the eye dhatu, nor apart from the dharma-nature of the form dhatu through the feelings arising with eye-contact as condition.

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

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

Why is this? Whether it is the dharma-nature of the ear dhatu, or the dharma-nature of the sound dhatu through the feelings arising with ear-contact as condition; whether it is apart from the dharma-nature of the ear dhatu, or apart from the dharma-nature of the sound dhatu through the feelings arising with ear-contact as condition; whether it is a great bodhisattva, or prajnaparamita, or the seeking itself—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 is this? Kausika!

The prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of the ear dhatu, nor the dharma-nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as condition; neither is it apart from the dharma-nature of the ear dhatu, nor apart from the dharma-nature of the sound dhatu through the feelings arising with ear-contact as condition. Why is this? Because all these are devoid of inherent existence and cannot be apprehended.

Because they are devoid of inherent existence and cannot be apprehended, the prajnaparamita cultivated by a great bodhisattva is not the dharma-nature of the ear dhatu, nor the dharma-nature of the sound dhatu through the feelings arising with ear-contact as condition; neither is it apart from the dharma-nature of the ear dhatu, nor apart from the dharma-nature of the sound dhatu through the feelings arising with ear-contact as condition.

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

Fascicle 96

End