大般若波羅蜜多經

02

Furthermore, Sariputra! Great bodhisattvas who cultivate prajnaparamita do not perceive themselves as either associated or not associated with form. They do not perceive themselves as either associated or not associated with feeling, perception, formations, or consciousness.

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

They do not perceive themselves as either associated or not associated with the form ayatana; they do not perceive themselves as either associated or not associated with the sound, odor, taste, tangible-object, or dharma ayatana.

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

They do not perceive themselves as either associated or not associated with the form dhatu; they do not perceive themselves as either associated or not associated with the sound, odor, taste, tangible-object, or dharma dhatu.

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

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

They do not perceive themselves as either associated or not associated with the feelings that arise conditioned by eye-contact; they do not perceive themselves as either associated or not associated with the feelings that arise conditioned by ear-, nose-, tongue-, body-, or mind-contact.

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

They do not perceive themselves as either associated or not associated with the causal condition; they do not perceive themselves as either associated or not associated with the object condition, the immediately preceding condition, or the dominant condition; nor do they perceive themselves as either associated or not associated with dharmas arisen from conditions.

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

They do not perceive themselves as either associated or not associated with the Desire Realm; they do not perceive themselves as either associated or not associated with the Form Realm or the Formless Realm.

They do not perceive themselves as either associated or not associated with the perfection of generosity; they do not perceive themselves as either associated or not associated with the perfections of pure discipline, patience, vigor, meditation, or prajnaparamita.

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

They do not perceive themselves as either associated or not associated with suchness; they do not perceive themselves as either associated or not associated with the dharma-dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding nature of dharmas, the ultimate reality, the realm of space, or the inconceivable realm.

They do not perceive themselves as either associated or not associated with the four foundations of mindfulness; they do not perceive themselves as either associated or not associated with the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path.

They do not perceive themselves as either associated or not associated with the Noble Truth of suffering; they do not perceive themselves as either associated or not associated with the Noble Truths of its origin, cessation, or the path.

They do not perceive themselves as either associated or not associated with the ten wholesome courses of karma; they do not perceive themselves as either associated or not associated with the five precepts of a lay follower or the eight precepts of temporary observance.

They do not perceive themselves as either associated or not associated with meritorious deeds consisting in generosity; they do not perceive themselves as either associated or not associated with meritorious deeds consisting in observance of moral discipline or spiritual cultivation.

They do not perceive themselves as either associated or not associated with the four meditative absorptions; they do not perceive themselves as either associated or not associated with the four immeasurables or the four formless concentrations.

They do not perceive themselves as either associated or not associated with the eight liberations; they do not perceive themselves as either associated or not associated with the eight spheres of mastery, the nine successive concentrations, or the ten spheres of totality.

They do not perceive themselves as either associated or not associated with the gateway to liberation through emptiness; they do not perceive themselves as either associated or not associated with the gateways to liberation through signlessness or wishlessness.

They do not perceive themselves as either associated or not associated with any dharani gateway; they do not perceive themselves as either associated or not associated with any samadhi gateway.

They do not perceive themselves as either associated or not associated with the ground of Great Joy; they do not perceive themselves as either associated or not associated with the grounds of Stainlessness, Luminousness, Blazing Wisdom, Hard to Conquer, Presence, Far-Reaching, Immovability, Excellent Wisdom, or Dharma Cloud.

They do not perceive themselves as either associated or not associated with the five kinds of eyes; they do not perceive themselves as either associated or not associated with the six superknowledges.

They do not perceive themselves as either associated or not associated with the Buddha's ten powers; they do not perceive themselves as either associated or not associated with the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha.

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

They do not perceive themselves as either associated or not associated with the Dharma of unfailing mindfulness; they do not perceive themselves as either associated or not associated with the nature of constant equanimity.

They do not perceive themselves as either associated or not associated with the knowledge of all things; they do not perceive themselves as either associated or not associated with the knowledge of the aspects of the paths, the knowledge of all aspects, or the subtle and wondrous knowledge of all aspects; they do not perceive themselves as either associated or not associated with the knowledge of all-knowing wisdom.

They do not perceive themselves as either associated or not associated with the permanent uprooting of all afflictions and deeply ingrained habits accumulated over many lives.

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

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

Sariputra! You should know that, for these reasons, great bodhisattvas who cultivate prajnaparamita are said to be associated with prajnaparamita.

Furthermore, Shariputra! When great bodhisattvas practice prajnaparamita, they do not contemplate whether emptiness is associated or not associated with emptiness; they do not contemplate whether signlessness is associated or not associated with signlessness; they do not contemplate whether wishlessness is associated or not associated with wishlessness. Why? Shariputra! Because emptiness, signlessness, and wishlessness are neither associated nor unassociated.

Shariputra! Because great bodhisattvas practicing prajnaparamita are associated with dharmas in this way, they are said to be associated with prajnaparamita.

Furthermore, Shariputra! When great bodhisattvas practicing prajnaparamita have penetrated the emptiness of the intrinsic characteristics of all dharmas, they do not contemplate whether form is associated or not associated, nor do they contemplate whether feeling, perception, formations, and consciousness are associated or not associated.

Those great bodhisattvas do not contemplate whether form is associated or not associated with a former life. Why? Because they do not perceive a former life. They do not contemplate whether feeling, perception, formations, and consciousness are associated or not associated with a former life. Why? Because they do not perceive a former life.

They do not contemplate whether form is associated or not associated with a future life. Why? Because they do not perceive a future life. They do not contemplate whether feeling, perception, formations, and consciousness are associated or not associated with a future life. Why? Because they do not perceive a future life.

They do not contemplate whether form is associated or not associated with the present. Why? Because they do not perceive the present. They do not contemplate whether feeling, perception, formations, and consciousness are associated or not associated with the present. Why? Because they do not perceive the present.

Furthermore, Shariputra! Great bodhisattvas practicing prajnaparamita do not contemplate whether a former life is associated or not associated with a future life, nor do they contemplate whether a former life is associated or not associated with the present.

They do not contemplate whether a future life is associated or not associated with a former life, nor do they contemplate whether a future life is associated or not associated with the present.

They do not contemplate whether the present is associated or not associated with a former life, nor do they contemplate whether the present is associated or not associated with a future life.

They do not contemplate whether a former life is associated or not associated with a future life and the present.

They do not contemplate whether a future life is associated or not associated with a former life and the present.

They do not contemplate whether the present is associated or not associated with a former life and a future life.

They do not contemplate whether the former life, future life, and present are associated or not associated. Why? Shariputra! Because the three times are all empty.

Shariputra! Because great bodhisattvas practicing prajnaparamita are associated with dharmas in this way, they are said to be associated with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas practicing prajnaparamita do not contemplate whether knowledge of all things is associated or not associated with the past. Why? Because they do not even perceive the past as existent, much less contemplate whether knowledge of all things is associated or not associated with the past.

They do not contemplate whether knowledge of all things is associated or not associated with the future. Why? Because they do not even perceive the future as existent, much less contemplate whether knowledge of all things is associated or not associated with the future.

They do not contemplate whether knowledge of all things is associated or not associated with the present. Why? Because they do not even perceive the present as existent, much less contemplate whether knowledge of all things is associated or not associated with the present.

Shariputra! Because great bodhisattvas practicing prajnaparamita are associated with dharmas in this way, they are said to be associated with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas practicing prajnaparamita do not contemplate whether knowledge of all things is associated or not associated with form. Why? Because they do not even perceive form as existent, much less contemplate whether knowledge of all things is associated or not associated with form.

They do not contemplate whether knowledge of all things is associated or not associated with feeling, perception, formations, and consciousness. Why? Because they do not even perceive feeling, perception, formations, and consciousness as existent, much less contemplate whether knowledge of all things is associated or not associated with feeling, perception, formations, and consciousness.

Shariputra! Because great bodhisattvas practicing prajnaparamita are associated with dharmas in this way, they are said to be associated with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas practicing prajnaparamita do not contemplate whether knowledge of all things is associated or not associated with the eye ayatana. Why? Because they do not even perceive the eye ayatana as existent, much less contemplate whether knowledge of all things is associated or not associated with the eye ayatana.

They do not contemplate whether knowledge of all things is associated or not associated with the ear, nose, tongue, body, and mind ayatanas. Why? Because they do not even perceive the ear, nose, tongue, body, and mind ayatanas as existent, much less contemplate whether knowledge of all things is associated or not associated with the ear, nose, tongue, body, and mind ayatanas.

Shariputra! Because great bodhisattvas practicing prajnaparamita are associated with dharmas in this way, they are said to be associated with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas practicing prajnaparamita do not contemplate whether knowledge of all things is associated or not associated with the form ayatana. Why? Because they do not even perceive the form ayatana as existent, much less contemplate whether knowledge of all things is associated or not associated with the form ayatana.

They do not contemplate whether knowledge of all things is associated or not associated with the sound, odor, taste, tangible-object, and dharma ayatanas. Why? Because they do not even perceive the sound, odor, taste, tangible-object, and dharma ayatanas as existent, much less contemplate whether knowledge of all things is associated or not associated with the sound, odor, taste, tangible-object, and dharma ayatanas.

Shariputra! Because great bodhisattvas practicing prajnaparamita are associated with dharmas in this way, they are said to be associated with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas practicing prajnaparamita do not contemplate whether knowledge of all things is associated or not associated with the eye dhatu. Why? Because they do not even perceive the eye dhatu as existent, much less contemplate whether knowledge of all things is associated or not associated with the eye dhatu.

They do not contemplate whether knowledge of all things is associated or not associated with the ear, nose, tongue, body, and mind dhatus. Why? Because they do not even perceive the ear, nose, tongue, body, and mind dhatus as existent, much less contemplate whether knowledge of all things is associated or not associated with the ear, nose, tongue, body, and mind dhatus.

Shariputra! Because great bodhisattvas practicing prajnaparamita are associated with dharmas in this way, they are said to be associated with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas practicing prajnaparamita do not contemplate whether knowledge of all things is associated or not associated with the form dhatu. Why? Because they do not even perceive the form dhatu as existent, much less contemplate whether knowledge of all things is associated or not associated with the form dhatu.

They do not contemplate whether omniscience is associated or not associated with the dhatus of sound, smell, taste, touch, and dharmas. Why? Because even the dhatus of sound, smell, taste, touch, and dharmas cannot be apprehended as existing, much less can one contemplate whether omniscience is associated or not associated with the dhatus of sound, smell, taste, touch, and dharmas.

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

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

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

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

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

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

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

Furthermore, Shariputra! Great bodhisattvas who cultivate prajnaparamita do not contemplate whether omniscience is associated or not associated with the feelings that arise conditioned by eye-contact. Why? Because even the feelings that arise conditioned by eye-contact cannot be apprehended as existing, much less can one contemplate whether omniscience is associated or not associated with the feelings that arise conditioned by eye-contact.

They do not contemplate whether omniscience is associated or not associated with the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact. Why? Because even the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact cannot be apprehended as existing, much less can one contemplate whether omniscience is associated or not associated with the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

They do not contemplate whether the knowledge of all things is associated or not associated with external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the nonexistence of self-nature.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Furthermore, Śāriputra! Great bodhisattvas who practice prajnaparamita do not contemplate whether the knowledge of all things is associated or not associated with the Buddha’s ten powers. Why? Because even the Buddha’s ten powers cannot be apprehended, much less can one contemplate whether the knowledge of all things is associated or not associated with the Buddha’s ten powers.

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

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

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

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

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

Furthermore, Śāriputra! Great bodhisattvas who practice prajnaparamita do not contemplate whether the knowledge of all things is associated or not associated with the Dharma of non-forgetfulness. Why? Because even the Dharma of non-forgetfulness cannot be apprehended, much less can one contemplate whether the knowledge of all things is associated or not associated with the Dharma of non-forgetfulness.

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

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

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

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

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

Furthermore, Śāriputra! Great bodhisattvas who practice prajnaparamita do not contemplate whether the knowledge of all things is associated or not associated with the Buddha. Why? Because even the Buddha cannot be apprehended, much less can one contemplate whether the knowledge of all things is associated or not associated with the Buddha.

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

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

Furthermore, Śāriputra! Great bodhisattvas who practice prajnaparamita do not contemplate whether the knowledge of all things is associated or not associated with the Buddha, nor do they contemplate whether the Buddha is associated or not associated with the knowledge of all things. Why? Because the knowledge of all things is precisely the Buddha, and the Buddha is precisely the knowledge of all things.

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

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

Furthermore, Śāriputra! Great bodhisattvas who practice prajnaparamita do not become attached to the existence of form or to the nonexistence of form; they do not become attached to the existence of feeling, perception, formations, or consciousness, or to the nonexistence of feeling, perception, formations, or consciousness.

They do not become attached to the permanence of form or to the impermanence of form; they do not become attached to the permanence of feeling, perception, formations, or consciousness, or to the impermanence of feeling, perception, formations, or consciousness.

They do not become attached to the pleasure of form or to the suffering of form; they do not become attached to the pleasure of feeling, perception, formations, or consciousness, or to the suffering of feeling, perception, formations, or consciousness.

They do not become attached to the selfhood of form or to the selflessness of form; they do not become attached to the selfhood of feeling, perception, formations, or consciousness, or to the selflessness of feeling, perception, formations, or consciousness.

They do not become attached to the peacefulness of form or to the non-peacefulness of form; they do not become attached to the peacefulness of feeling, perception, formations, or consciousness, or to the non-peacefulness of feeling, perception, formations, or consciousness.

They do not become attached to the emptiness of form or to the non-emptiness of form; they do not become attached to the emptiness of feeling, perception, formations, or consciousness, or to the non-emptiness of feeling, perception, formations, or consciousness.

They do not become attached to the signlessness of form or to the possession of signs by form; they do not become attached to the signlessness of feeling, perception, formations, or consciousness, or to the possession of signs by feeling, perception, formations, or consciousness.

They do not become attached to the wishlessness of form or to the possession of wishes by form; they do not become attached to the wishlessness of feeling, perception, formations, or consciousness, or to the possession of wishes by feeling, perception, formations, or consciousness.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Fascicle 05

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