THE MAHAPRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 5
Chapter 3: ACCORDANCE (2)
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not see accordance or non-accordance with form; they do not see accordance or non-accordance with feeling, perception, mental formations, or consciousness.
They do not see accordance or non-accordance with the eye sense base; they do not see accordance or non-accordance with the ear, nose, tongue, body, or mind sense bases.
They do not see accordance or non-accordance with the visible-form sense base; they do not see accordance or non-accordance with the sound, smell, taste, tangible object, or mental object sense bases.
They do not see accordance or non-accordance with the eye element; they do not see accordance or non-accordance with the ear, nose, tongue, body, or mind elements.
They do not see accordance or non-accordance with the form element; they do not see accordance or non-accordance with the sound, smell, taste, tangible object, or mental object elements.
They do not see accordance or non-accordance with the eye-consciousness element; they do not see accordance or non-accordance with the ear, nose, tongue, body, or mind-consciousness elements.
They do not see accordance or non-accordance with eye contact; they do not see accordance or non-accordance with ear, nose, tongue, body, or mind contact.
They do not see accordance or non-accordance with feelings arising conditioned by eye contact; they do not see accordance or non-accordance with feelings arising conditioned by ear, nose, tongue, body, or mind contact.
They do not see accordance or non-accordance with the earth element; they do not see accordance or non-accordance with the water, fire, wind, space, or consciousness elements.
They do not see accordance or non-accordance with causal conditions; they do not see accordance or non-accordance with object conditions, immediately contiguous conditions, or dominant conditions; they do not see accordance or non-accordance with dharmas arising from other conditions.
They do not see accordance or non-accordance with ignorance; they do not see accordance or non-accordance with mental formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair.
They do not see accordance or non-accordance with the Desire Realm; they do not see accordance or non-accordance with the Form Realm or the Formless Realm.
They do not see accordance or non-accordance with the Perfection of Generosity; they do not see accordance or non-accordance with the Perfections of Moral Discipline, Patient Acceptance, Diligence, Meditative Concentration, or Wisdom.
They do not see accordance or non-accordance with inner emptiness; they do not see accordance or non-accordance with outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, boundless emptiness, beginningless-endless emptiness, non-abandonment emptiness, essential emptiness, own-nature emptiness, common-nature emptiness, emptiness of all dharmas, non-apprehensible emptiness, non-entity emptiness, own-nature emptiness, non-entity-own-nature emptiness.
They do not see accordance or non-accordance with suchness; they do not see accordance or non-accordance with the dharma-realm, the nature of dharmas, the nature of non-falseness, the nature of non-changeability, the nature of equality, the nature of freedom from arising, the dharma’s abiding, reality’s abiding, the ultimate reality, the realm of empty space, or the inconceivable realm.
They do not see accordance or non-accordance with the four foundations of mindfulness; they do not see accordance or non-accordance with the four right efforts, four bases of supernatural power, five faculties, five powers, seven factors of enlightenment, or eight-fold noble path.
They do not see accordance or non-accordance with the Noble Truth of Suffering; they do not see accordance or non-accordance with the Noble Truths of Origination, Cessation, or Path.
They do not see accordance or non-accordance with the ten paths of virtuous action; they do not see accordance or non-accordance with the five precepts of a lay disciple or the eight precepts of close dwelling.
They do not see accordance or non-accordance with merit-making activity of a generous nature; they do not see accordance or non-accordance with merit-making activity of a moral discipline nature or of a cultivation nature.
They do not see accordance or non-accordance with the four dhyanas; they do not see accordance or non-accordance with the four immeasurables or the four formless samadhis.
They do not see accordance or non-accordance with the eight liberations; they do not see accordance or non-accordance with the eight stations of mastery, nine successive samadhis, or ten totalities.
They do not see accordance or non-accordance with the Emptiness liberation gateway; they do not see accordance or non-accordance with the Signlessness or Wishlessness liberation gateways.
They do not see accordance or non-accordance with all Dharani gateways; they do not see accordance or non-accordance with all Samadhi gateways.
They do not see accordance or non-accordance with the stage of Supreme Joy; they do not see accordance or non-accordance with the stages of Stainless, Luminous, Radiant Wisdom, Extremely Difficult to Conquer, Manifest, Far-reaching, Immovable, Good Wisdom, or Dharma Cloud.
They do not see accordance or non-accordance with the five kinds of eye; they do not see accordance or non-accordance with the six supernatural powers.
They do not see accordance or non-accordance with the ten powers of the Buddha; they do not see accordance or non-accordance with the four kinds of fearlessness, four unobstructed understandings, great loving-kindness, great compassion, great joy, great equanimity, or eighteen distinctive qualities of the Buddha.
They do not see accordance or non-accordance with the thirty-two marks of a great person; they do not see accordance or non-accordance with the eighty minor characteristics.
They do not see accordance or non-accordance with the dharma of non-forgetting; they do not see accordance or non-accordance with the nature of perpetual equanimity.
They do not see accordance or non-accordance with the wisdom of all things; they do not see accordance or non-accordance with the wisdom of knowing the marks of the path, the wisdom of knowing all marks, the wondrous wisdom of knowing all marks; they do not see accordance or non-accordance with the wisdom of omniscience.
They do not see accordance or non-accordance with permanently severing the root of all afflictions and habitual tendencies accumulated over many lifetimes.
They do not see accordance or non-accordance with the fruit of Stream-entry; they do not see accordance or non-accordance with the fruits of Once-returning, Non-returning, or Arahantship; they do not see accordance or non-accordance with the Pratyekabuddha fruit; they do not see accordance or non-accordance with all the conduct of Great Bodhisattvas; they do not see accordance or non-accordance with the supreme fruit of Enlightenment of all Buddhas.
They do not see accordance or non-accordance with self; they do not see accordance or non-accordance with sentient being, life force, arising, nurturing, growth, one who transmigrates, one born of thought, sprout of existence, one capable of acting, one capable of causing others to act, one capable of receiving retribution, one capable of causing others to receive retribution, one capable of creating karma, one capable of causing others to create karma, the knower, the seer…
Sariputra, you should know that Great Bodhisattvas practicing Prajnaparamita, because of these causes and conditions, are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between emptiness and emptiness; they do not contemplate accordance or non-accordance between signlessness and signlessness; they do not contemplate accordance or non-accordance between wishlessness and wishlessness. Why? Sariputra, because Emptiness, Signlessness, and Wishlessness have neither accordance nor non-accordance.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, having entered into the empty own-nature of all dharmas, they do not contemplate the accordance or non-accordance of form, and they do not contemplate the accordance or non-accordance of feeling, perception, mental formations, or consciousness.
That Bodhisattva does not contemplate accordance or non-accordance between form and the past. Why? Because the past cannot even be seen as existing. They do not contemplate accordance or non-accordance between feeling, perception, mental formations, or consciousness and the past. Why? Because the past cannot even be seen as existing.
They do not contemplate accordance or non-accordance between form and the future. Why? Because the future cannot even be seen as existing. They do not contemplate accordance or non-accordance between feeling, perception, mental formations, or consciousness and the future. Why? Because the future cannot even be seen as existing.
They do not contemplate accordance or non-accordance between form and the present. Why? Because the present cannot even be seen as existing. They do not contemplate accordance or non-accordance between feeling, perception, mental formations, or consciousness and the present. Why? Because the present cannot even be seen as existing.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the past and the future, and they do not contemplate accordance or non-accordance between the past and the present.
They do not contemplate accordance or non-accordance between the future and the past, and they do not contemplate accordance or non-accordance between the future and the present.
They do not contemplate accordance or non-accordance between the present and the past, and they do not contemplate accordance or non-accordance between the present and the future.
They do not contemplate accordance or non-accordance between the past and the future and the present.
They do not contemplate accordance or non-accordance between the future and the past and the present.
They do not contemplate accordance or non-accordance between the present and the past and the future.
They do not contemplate accordance or non-accordance among the past, future, and present. Why? Sariputra, because the three times are all empty.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the past. Why? Because the past cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the past.
They do not contemplate accordance or non-accordance between the wisdom of all things and the future. Why? Because the future cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the future.
They do not contemplate accordance or non-accordance between the wisdom of all things and the present. Why? Because the present cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the present.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and form. Why? Because form cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and form.
They do not contemplate accordance or non-accordance between the wisdom of all things and feeling, perception, mental formations, or consciousness. Why? Because feeling, perception, mental formations, and consciousness cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and feeling, perception, mental formations, or consciousness.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the eye sense base. Why? Because the eye sense base cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the eye sense base.
They do not contemplate accordance or non-accordance between the wisdom of all things and the ear, nose, tongue, body, or mind sense bases. Why? Because the ear, nose, tongue, body, and mind sense bases cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the ear, nose, tongue, body, or mind sense bases.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the visible-form sense base. Why? Because the visible-form sense base cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the visible-form sense base.
They do not contemplate accordance or non-accordance between the wisdom of all things and the sound, smell, taste, tangible object, or mental object sense bases. Why? Because the sound, smell, taste, tangible object, and mental object sense bases cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the sound, smell, taste, tangible object, or mental object sense bases.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the eye element. Why? Because the eye element cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the eye element.
They do not contemplate accordance or non-accordance between the wisdom of all things and the ear, nose, tongue, body, or mind elements. Why? Because the ear, nose, tongue, body, and mind elements cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the ear, nose, tongue, body, or mind elements.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the form element. Why? Because the form element cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the form element.
They do not contemplate accordance or non-accordance between the wisdom of all things and the sound, smell, taste, tangible object, or mental object elements. Why? Because the sound, smell, taste, tangible object, and mental object elements cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the sound, smell, taste, tangible object, or mental object elements.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the eye-consciousness element. Why? Because the eye-consciousness element cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the eye-consciousness element.
They do not contemplate accordance or non-accordance between the wisdom of all things and the ear, nose, tongue, body, or mind-consciousness elements. Why? Because the ear, nose, tongue, body, and mind-consciousness elements cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the ear, nose, tongue, body, or mind-consciousness elements.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and eye contact. Why? Because eye contact cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and eye contact.
They do not contemplate accordance or non-accordance between the wisdom of all things and ear, nose, tongue, body, or mind contact. Why? Because ear, nose, tongue, body, and mind contact cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and ear, nose, tongue, body, or mind contact.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and feelings arising conditioned by eye contact. Why? Because feelings arising conditioned by eye contact cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and feelings arising conditioned by eye contact.
They do not contemplate accordance or non-accordance between the wisdom of all things and feelings arising conditioned by ear, nose, tongue, body, or mind contact. Why? Because feelings arising conditioned by ear, nose, tongue, body, or mind contact cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and feelings arising conditioned by ear, nose, tongue, body, or mind contact.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the earth element. Why? Because the earth element cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the earth element.
They do not contemplate accordance or non-accordance between the wisdom of all things and the water, fire, wind, space, or consciousness elements. Why? Because the water, fire, wind, space, and consciousness elements cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the water, fire, wind, space, or consciousness elements.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajna-paramita, they do not contemplate accordance or non-accordance between the wisdom of all things and ignorance. Why? Because ignorance cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and ignorance.
They do not contemplate accordance or non-accordance between the wisdom of all things and mental formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair. Why? Because mental formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and mental formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, old-age-and-death, sorrow, lamentation, suffering, distress, and despair.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the Perfection of Generosity. Why? Because the Perfection of Generosity cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the Perfection of Generosity.
They do not contemplate accordance or non-accordance between the wisdom of all things and the Perfections of Moral Discipline, Patient Acceptance, Diligence, Meditative Concentration, or Wisdom. Why? Because the Perfections of Moral Discipline, Patient Acceptance, Diligence, Meditative Concentration, and Wisdom cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the Perfections of Moral Discipline, Patient Acceptance, Diligence, Meditative Concentration, or Wisdom.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and inner emptiness. Why? Because inner emptiness cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and inner emptiness.
They do not contemplate accordance or non-accordance between the wisdom of all things and outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, boundless emptiness, beginningless-endless emptiness, non-abandonment emptiness, essential emptiness, own-nature emptiness, common-nature emptiness, emptiness of all dharmas, non-apprehensible emptiness, non-entity emptiness, own-nature emptiness, non-entity-own-nature emptiness. Why? Because from outer emptiness through to non-entity-own-nature emptiness cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and outer emptiness through to non-entity-own-nature emptiness.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the four foundations of mindfulness. Why? Because the four foundations of mindfulness cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the four foundations of mindfulness.
They do not contemplate accordance or non-accordance between the wisdom of all things and the four right efforts, four bases of supernatural power, five faculties, five powers, seven factors of enlightenment, or eight-fold noble path. Why? Because from the four right efforts through to the eight-fold noble path cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and from the four right efforts through to the eight-fold noble path.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the Noble Truth of Suffering. Why? Because the Noble Truth of Suffering cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the Noble Truth of Suffering.
They do not contemplate accordance or non-accordance between the wisdom of all things and the Noble Truths of Origination, Cessation, or Path. Why? Because the Noble Truths of Origination, Cessation, and Path cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the Noble Truths of Origination, Cessation, or Path.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the four dhyanas. Why? Because the four dhyanas cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the four dhyanas.
They do not contemplate accordance or non-accordance between the wisdom of all things and the four immeasurables or the four formless samadhis. Why? Because the four immeasurables and the four formless samadhis cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the four immeasurables or the four formless samadhis.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the eight liberations. Why? Because the eight liberations cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the eight liberations.
They do not contemplate accordance or non-accordance between the wisdom of all things and the eight stations of mastery, nine successive samadhis, or ten totalities. Why? Because the eight stations of mastery, nine successive samadhis, and ten totalities cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the eight stations of mastery, nine successive samadhis, or ten totalities.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the Emptiness liberation gateway. Why? Because the Emptiness liberation gateway cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the Emptiness liberation gateway.
They do not contemplate accordance or non-accordance between the wisdom of all things and the Signlessness or Wishlessness liberation gateways. Why? Because the Signlessness and Wishlessness liberation gateways cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the Signlessness or Wishlessness liberation gateways.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and all Dharani gateways. Why? Because all Dharani gateways cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and all Dharani gateways.
They do not contemplate accordance or non-accordance between the wisdom of all things and all Samadhi gateways. Why? Because all Samadhi gateways cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and all Samadhi gateways.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the stage of Supreme Joy. Why? Because the stage of Supreme Joy cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the stage of Supreme Joy.
They do not contemplate accordance or non-accordance between the wisdom of all things and the stages of Stainless, Luminous, Radiant Wisdom, Extremely Difficult to Conquer, Manifest, Far-reaching, Immovable, Good Wisdom, or Dharma Cloud. Why? Because from the stage of Stainless through to the stage of Dharma Cloud cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and from the stage of Stainless through to the stage of Dharma Cloud.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the five kinds of eye. Why? Because the five kinds of eye cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the five kinds of eye.
They do not contemplate accordance or non-accordance between the wisdom of all things and the six supernatural powers. Why? Because the six supernatural powers cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the six supernatural powers.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the ten powers of the Buddha. Why? Because the ten powers of the Buddha cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the ten powers of the Buddha.
They do not contemplate accordance or non-accordance between the wisdom of all things and the four kinds of fearlessness, four unobstructed understandings, great loving-kindness, great compassion, great joy, great equanimity, or eighteen distinctive qualities of the Buddha. Why? Because from the four kinds of fearlessness through to the eighteen distinctive qualities of the Buddha cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and from the four kinds of fearlessness through to the eighteen distinctive qualities of the Buddha.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the thirty-two marks of a great person. Why? Because the thirty-two marks of a great person cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the thirty-two marks of a great person.
They do not contemplate accordance or non-accordance between the wisdom of all things and the eighty minor characteristics. Why? Because the eighty minor characteristics cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the eighty minor characteristics.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the dharma of non-forgetting. Why? Because the dharma of non-forgetting cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the dharma of non-forgetting.
They do not contemplate accordance or non-accordance between the wisdom of all things and the nature of perpetual equanimity. Why? Because the nature of perpetual equanimity cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the nature of perpetual equanimity.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the wisdom of all things. Why? Because the wisdom of all things cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the wisdom of all things.
They do not contemplate accordance or non-accordance between the wisdom of all things and the wisdom of knowing the marks of the path or the wisdom of knowing all marks. Why? Because the wisdom of knowing the marks of the path and the wisdom of knowing all marks cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the wisdom of knowing the marks of the path or the wisdom of knowing all marks.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the Buddha. Why? Because the Buddha cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and the Buddha.
They do not contemplate accordance or non-accordance between the wisdom of all things and Enlightenment (Bodhi). Why? Because Enlightenment cannot even be seen as existing, how much less can one contemplate accordance or non-accordance between the wisdom of all things and Enlightenment.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance
with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not contemplate accordance or non-accordance between the wisdom of all things and the Buddha; they do not contemplate accordance or non-accordance between the Buddha and the wisdom of all things. Why? Because the wisdom of all things is none other than the Buddha; the Buddha is none other than the wisdom of all things.
They do not contemplate accordance or non-accordance between the wisdom of all things and Enlightenment; they do not contemplate accordance or non-accordance between Enlightenment and the wisdom of all things. Why? Because the wisdom of all things is none other than Enlightenment; Enlightenment is none other than the wisdom of all things.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not cling to the existence of form, nor do they cling to the non-existence of form; they do not cling to the existence of feeling, perception, mental formations, or consciousness, nor do they cling to the non-existence of feeling, perception, mental formations, or consciousness.
They do not cling to the permanence of form, nor do they cling to the impermanence of form; they do not cling to the permanence of feeling, perception, mental formations, or consciousness, nor do they cling to the impermanence of feeling, perception, mental formations, or consciousness.
They do not cling to the pleasure of form, nor do they cling to the suffering of form; they do not cling to the pleasure of feeling, perception, mental formations, or consciousness, nor do they cling to the suffering of feeling, perception, mental formations, or consciousness.
They do not cling to the self of form, nor do they cling to the non-self of form; they do not cling to the self of feeling, perception, mental formations, or consciousness, nor do they cling to the non-self of feeling, perception, mental formations, or consciousness.
They do not cling to the stillness of form, nor do they cling to the non-stillness of form; they do not cling to the stillness of feeling, perception, mental formations, or consciousness, nor do they cling to the non-stillness of feeling, perception, mental formations, or consciousness.
They do not cling to the emptiness of form, nor do they cling to the non-emptiness of form; they do not cling to the emptiness of feeling, perception, mental formations, or consciousness, nor do they cling to the non-emptiness of feeling, perception, mental formations, or consciousness.
They do not cling to the signlessness of form, nor do they cling to the signedness of form; they do not cling to the signlessness of feeling, perception, mental formations, or consciousness, nor do they cling to the signedness of feeling, perception, mental formations, or consciousness.
They do not cling to the wishlessness of form, nor do they cling to the wishfulness of form; they do not cling to the wishlessness of feeling, perception, mental formations, or consciousness, nor do they cling to the wishfulness of feeling, perception, mental formations, or consciousness.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not cling to the existence of the eye sense base, nor do they cling to the non-existence of the eye sense base; they do not cling to the existence of the ear, nose, tongue, body, or mind sense bases, nor do they cling to the non-existence of the ear, nose, tongue, body, or mind sense bases.
They do not cling to the permanence of the eye sense base, nor do they cling to the impermanence of the eye sense base; they do not cling to the permanence of the ear, nose, tongue, body, or mind sense bases, nor do they cling to the impermanence of the ear, nose, tongue, body, or mind sense bases.
They do not cling to the pleasure of the eye sense base, nor do they cling to the suffering of the eye sense base; they do not cling to the pleasure of the ear, nose, tongue, body, or mind sense bases, nor do they cling to the suffering of the ear, nose, tongue, body, or mind sense bases.
They do not cling to the self of the eye sense base, nor do they cling to the non-self of the eye sense base; they do not cling to the self of the ear, nose, tongue, body, or mind sense bases, nor do they cling to the non-self of the ear, nose, tongue, body, or mind sense bases.
They do not cling to the stillness of the eye sense base, nor do they cling to the non-stillness of the eye sense base; they do not cling to the stillness of the ear, nose, tongue, body, or mind sense bases, nor do they cling to the non-stillness of the ear, nose, tongue, body, or mind sense bases.
They do not cling to the emptiness of the eye sense base, nor do they cling to the non-emptiness of the eye sense base; they do not cling to the emptiness of the ear, nose, tongue, body, or mind sense bases, nor do they cling to the non-emptiness of the ear, nose, tongue, body, or mind sense bases.
They do not cling to the signlessness of the eye sense base, nor do they cling to the signedness of the eye sense base; they do not cling to the signlessness of the ear, nose, tongue, body, or mind sense bases, nor do they cling to the signedness of the ear, nose, tongue, body, or mind sense bases.
They do not cling to the wishlessness of the eye sense base, nor do they cling to the wishfulness of the eye sense base; they do not cling to the wishlessness of the ear, nose, tongue, body, or mind sense bases, nor do they cling to the wishfulness of the ear, nose, tongue, body, or mind sense bases.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not cling to the existence of the visible-form sense base, nor do they cling to the non-existence of the visible-form sense base; they do not cling to the existence of the sound, smell, taste, tangible object, or mental object sense bases, nor do they cling to the non-existence of the sound, smell, taste, tangible object, or mental object sense bases.
They do not cling to the permanence of the visible-form sense base, nor do they cling to the impermanence of the visible-form sense base; they do not cling to the permanence of the sound, smell, taste, tangible object, or mental object sense bases, nor do they cling to the impermanence of the sound, smell, taste, tangible object, or mental object sense bases.
They do not cling to the pleasure of the visible-form sense base, nor do they cling to the suffering of the visible-form sense base; they do not cling to the pleasure of the sound, smell, taste, tangible object, or mental object sense bases, nor do they cling to the suffering of the sound, smell, taste, tangible object, or mental object sense bases.
They do not cling to the self of the visible-form sense base, nor do they cling to the non-self of the visible-form sense base; they do not cling to the self of the sound, smell, taste, tangible object, or mental object sense bases, nor do they cling to the non-self of the sound, smell, taste, tangible object, or mental object sense bases.
They do not cling to the stillness of the visible-form sense base, nor do they cling to the non-stillness of the visible-form sense base; they do not cling to the stillness of the sound, smell, taste, tangible object, or mental object sense bases, nor do they cling to the non-stillness of the sound, smell, taste, tangible object, or mental object sense bases.
They do not cling to the emptiness of the visible-form sense base, nor do they cling to the non-emptiness of the visible-form sense base; they do not cling to the emptiness of the sound, smell, taste, tangible object, or mental object sense bases, nor do they cling to the non-emptiness of the sound, smell, taste, tangible object, or mental object sense bases.
They do not cling to the signlessness of the visible-form sense base, nor do they cling to the signedness of the visible-form sense base; they do not cling to the signlessness of the sound, smell, taste, tangible object, or mental object sense bases, nor do they cling to the signedness of the sound, smell, taste, tangible object, or mental object sense bases.
They do not cling to the wishlessness of the visible-form sense base, nor do they cling to the wishfulness of the visible-form sense base; they do not cling to the wishlessness of the sound, smell, taste, tangible object, or mental object sense bases, nor do they cling to the wishfulness of the sound, smell, taste, tangible object, or mental object sense bases.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not cling to the existence of the eye element, nor do they cling to the non-existence of the eye element; they do not cling to the existence of the ear, nose, tongue, body, or mind elements, nor do they cling to the non-existence of the ear, nose, tongue, body, or mind elements.
They do not cling to the permanence of the eye element, nor do they cling to the impermanence of the eye element; they do not cling to the permanence of the ear, nose, tongue, body, or mind elements, nor do they cling to the impermanence of the ear, nose, tongue, body, or mind elements.
They do not cling to the pleasure of the eye element, nor do they cling to the suffering of the eye element; they do not cling to the pleasure of the ear, nose, tongue, body, or mind elements, nor do they cling to the suffering of the ear, nose, tongue, body, or mind elements.
They do not cling to the self of the eye element, nor do they cling to the non-self of the eye element; they do not cling to the self of the ear, nose, tongue, body, or mind elements, nor do they cling to the non-self of the ear, nose, tongue, body, or mind elements.
They do not cling to the stillness of the eye element, nor do they cling to the non-stillness of the eye element; they do not cling to the stillness of the ear, nose, tongue, body, or mind elements, nor do they cling to the non-stillness of the ear, nose, tongue, body, or mind elements.
They do not cling to the emptiness of the eye element, nor do they cling to the non-emptiness of the eye element; they do not cling to the emptiness of the ear, nose, tongue, body, or mind elements, nor do they cling to the non-emptiness of the ear, nose, tongue, body, or mind elements.
They do not cling to the signlessness of the eye element, nor do they cling to the signedness of the eye element; they do not cling to the signlessness of the ear,
nose, tongue, body, or mind elements, nor do they cling to the signedness of the ear, nose, tongue, body, or mind elements.
They do not cling to the wishlessness of the eye element, nor do they cling to the wishfulness of the eye element; they do not cling to the wishlessness of the ear, nose, tongue, body, or mind elements, nor do they cling to the wishfulness of the ear, nose, tongue, body, or mind elements.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not cling to the existence of the form element, nor do they cling to the non-existence of the form element; they do not cling to the existence of the sound, smell, taste, tangible object, or mental object elements, nor do they cling to the non-existence of the sound, smell, taste, tangible object, or mental object elements.
They do not cling to the permanence of the form element, nor do they cling to the impermanence of the form element; they do not cling to the permanence of the sound, smell, taste, tangible object, or mental object elements, nor do they cling to the impermanence of the sound, smell, taste, tangible object, or mental object elements.
They do not cling to the pleasure of the form element, nor do they cling to the suffering of the form element; they do not cling to the pleasure of the sound, smell, taste, tangible object, or mental object elements, nor do they cling to the suffering of the sound, smell, taste, tangible object, or mental object elements.
They do not cling to the self of the form element, nor do they cling to the non-self of the form element; they do not cling to the self of the sound, smell, taste, tangible object, or mental object elements, nor do they cling to the non-self of the sound, smell, taste, tangible object, or mental object elements.
They do not cling to the stillness of the form element, nor do they cling to the non-stillness of the form element; they do not cling to the stillness of the sound, smell, taste, tangible object, or mental object elements, nor do they cling to the non-stillness of the sound, smell, taste, tangible object, or mental object elements.
They do not cling to the emptiness of the form element, nor do they cling to the non-emptiness of the form element; they do not cling to the emptiness of the sound, smell, taste, tangible object, or mental object elements, nor do they cling to the non-emptiness of the sound, smell, taste, tangible object, or mental object elements.
They do not cling to the signlessness of the form element, nor do they cling to the signedness of the form element; they do not cling to the signlessness of the sound, smell, taste, tangible object, or mental object elements, nor do they cling to the signedness of the sound, smell, taste, tangible object, or mental object elements.
They do not cling to the wishlessness of the form element, nor do they cling to the wishfulness of the form element; they do not cling to the wishlessness of the sound, smell, taste, tangible object, or mental object elements, nor do they cling to the wishfulness of the sound, smell, taste, tangible object, or mental object elements.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
Furthermore, Sariputra, when Great Bodhisattvas practice Prajnaparamita, they do not cling to the existence of the eye-consciousness element, nor do they cling to the non-existence of the eye-consciousness element; they do not cling to the existence of the ear, nose, tongue, body, or mind-consciousness elements, nor do they cling to the non-existence of the ear, nose, tongue, body, or mind-consciousness elements.
They do not cling to the permanence of the eye-consciousness element, nor do they cling to the impermanence of the eye-consciousness element; they do not cling to the permanence of the ear, nose, tongue, body, or mind-consciousness elements, nor do they cling to the impermanence of the ear, nose, tongue, body, or mind-consciousness elements.
They do not cling to the pleasure of the eye-consciousness element, nor do they cling to the suffering of the eye-consciousness element; they do not cling to the pleasure of the ear, nose, tongue, body, or mind-consciousness elements, nor do they cling to the suffering of the ear, nose, tongue, body, or mind-consciousness elements.
They do not cling to the self of the eye-consciousness element, nor do they cling to the non-self of the eye-consciousness element; they do not cling to the self of the ear, nose, tongue, body, or mind-consciousness elements, nor do they cling to the non-self of the ear, nose, tongue, body, or mind-consciousness elements.
They do not cling to the stillness of the eye-consciousness element, nor do they cling to the non-stillness of the eye-consciousness element; they do not cling to the stillness of the ear, nose, tongue, body, or mind-consciousness elements, nor do they cling to the non-stillness of the ear, nose, tongue, body, or mind-consciousness elements.
They do not cling to the emptiness of the eye-consciousness element, nor do they cling to the non-emptiness of the eye-consciousness element; they do not cling to the emptiness of the ear, nose, tongue, body, or mind-consciousness elements, nor do they cling to the non-emptiness of the ear, nose, tongue, body, or mind-consciousness elements.
They do not cling to the signlessness of the eye-consciousness element, nor do they cling to the signedness of the eye-consciousness element; they do not cling to the signlessness of the ear, nose, tongue, body, or mind-consciousness elements, nor do they cling to the signedness of the ear, nose, tongue, body, or mind-consciousness elements.
They do not cling to the wishlessness of the eye-consciousness element, nor do they cling to the wishfulness of the eye-consciousness element; they do not cling to the wishlessness of the ear, nose, tongue, body, or mind-consciousness elements, nor do they cling to the wishfulness of the ear, nose, tongue, body, or mind-consciousness elements.
Sariputra, when Great Bodhisattvas practice Prajnaparamita, because they are in accordance with such dharmas as these, they are said to be in accordance with Prajnaparamita.
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End Of Volume 5