THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 96
Chapter 27: SEEKING PRAJÑĀ (8)
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the perfection of generosity, should not be sought in the suchness of the perfections of pure precepts, patience, energy, meditation, or wisdom; should not be sought apart from the suchness of the perfection of generosity, should not be sought apart from the suchness of the perfections of pure precepts, patience, energy, meditation, or wisdom. Why? Because whether the suchness of the perfection of generosity, or the suchness of the perfections of pure precepts, patience, energy, meditation, wisdom; or the separation from the suchness of the perfection of generosity, or the separation from the suchness of the perfections of pure precepts, patience, energy, meditation, wisdom; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the perfection of generosity, is not the suchness of the perfections of pure precepts, patience, energy, meditation, or wisdom; does not depart from the suchness of the perfection of generosity, does not depart from the suchness of the perfections of pure precepts, patience, energy, meditation, or wisdom. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the perfection of generosity, is not the suchness of the perfections of pure precepts, patience, energy, meditation, or wisdom; does not depart from the suchness of the perfection of generosity, does not depart from the suchness of the perfections of pure precepts, patience, energy, meditation, or wisdom. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the perfection of generosity, should not be sought in the suchness of the perfections of pure precepts, patience, energy, meditation, or wisdom; should not be sought apart from the suchness of the perfection of generosity, should not be sought apart from the suchness of the perfections of pure precepts, patience, energy, meditation, or wisdom.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the four dhyānas, should not be sought in the suchness of the four immeasurables or four formless concentrations; should not be sought apart from the suchness of the four dhyānas, should not be sought apart from the suchness of the four immeasurables or four formless concentrations. Why? Because whether the suchness of the four dhyānas, or the suchness of the four immeasurables, four formless concentrations; or the separation from the suchness of the four dhyānas, or the separation from the suchness of the four immeasurables, four formless concentrations; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the four dhyānas, is not the suchness of the four immeasurables or four formless concentrations; does not depart from the suchness of the four dhyānas, does not depart from the suchness of the four immeasurables or four formless concentrations. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the four dhyānas, is not the suchness of the four immeasurables or four formless concentrations; does not depart from the suchness of the four dhyānas, does not depart from the suchness of the four immeasurables or four formless concentrations. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the four dhyānas, should not be sought in the suchness of the four immeasurables or four formless concentrations; should not be sought apart from the suchness of the four dhyānas, should not be sought apart from the suchness of the four immeasurables or four formless concentrations.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the eight liberations, should not be sought in the suchness of the eight spheres of mastery, nine successive concentrations, or ten totalities; should not be sought apart from the suchness of the eight liberations, should not be sought apart from the suchness of the eight spheres of mastery, nine successive concentrations, or ten totalities. Why? Because whether the suchness of the eight liberations, or the suchness of the eight spheres of mastery, nine successive concentrations, ten totalities; or the separation from the suchness of the eight liberations, or the separation from the suchness of the eight spheres of mastery, nine successive concentrations, ten totalities; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the eight liberations, is not the suchness of the eight spheres of mastery, nine successive concentrations, or ten totalities; does not depart from the suchness of the eight liberations, does not depart from the suchness of the eight spheres of mastery, nine successive concentrations, or ten totalities. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the eight liberations, is not the suchness of the eight spheres of mastery, nine successive concentrations, or ten totalities; does not depart from the suchness of the eight liberations, does not depart from the suchness of the eight spheres of mastery, nine successive concentrations, or ten totalities. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the eight liberations, should not be sought in the suchness of the eight spheres of mastery, nine successive concentrations, or ten totalities; should not be sought apart from the suchness of the eight liberations, should not be sought apart from the suchness of the eight spheres of mastery, nine successive concentrations, or ten totalities.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the four foundations of mindfulness, should not be sought in the suchness of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path; should not be sought apart from the suchness of the four foundations of mindfulness, should not be sought apart from the suchness of the four right efforts through the noble eightfold path. Why? Because whether the suchness of the four foundations of mindfulness, or the suchness of the four right efforts through the noble eightfold path; or the separation from the suchness of the four foundations of mindfulness, or the separation from the suchness of the four right efforts through the noble eightfold path; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the four foundations of mindfulness, is not the suchness of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path; does not depart from the suchness of the four foundations of mindfulness, does not depart from the suchness of the four right efforts through the noble eightfold path. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the four foundations of mindfulness, is not the suchness of the four right efforts through the noble eightfold path; does not depart from the suchness of the four foundations of mindfulness, does not depart from the suchness of the four right efforts through the noble eightfold path. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the four foundations of mindfulness, should not be sought in the suchness of the four right efforts through the noble eightfold path; should not be sought apart from the suchness of the four foundations of mindfulness, should not be sought apart from the suchness of the four right efforts through the noble eightfold path.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the dharma gate of liberation through emptiness, should not be sought in the suchness of the dharma gates of liberation through signlessness or wishlessness; should not be sought apart from the suchness of the dharma gate of liberation through emptiness, should not be sought apart from the suchness of the dharma gates of liberation through signlessness or wishlessness. Why? Because whether the suchness of the dharma gate of liberation through emptiness, or the suchness of the dharma gates of liberation through signlessness, wishlessness; or the separation from the suchness of the dharma gate of liberation through emptiness, or the separation from the suchness of the dharma gates of liberation through signlessness, wishlessness; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the dharma gate of liberation through emptiness, is not the suchness of the dharma gates of liberation through signlessness or wishlessness; does not depart from the suchness of the dharma gate of liberation through emptiness, does not depart from the suchness of the dharma gates of liberation through signlessness or wishlessness. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the dharma gate of liberation through emptiness, is not the suchness of the dharma gates of liberation through signlessness or wishlessness; does not depart from the suchness of the dharma gate of liberation through emptiness, does not depart from the suchness of the dharma gates of liberation through signlessness or wishlessness. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the dharma gate of liberation through emptiness, should not be sought in the suchness of the dharma gates of liberation through signlessness or wishlessness; should not be sought apart from the suchness of the dharma gate of liberation through emptiness, should not be sought apart from the suchness of the dharma gates of liberation through signlessness or wishlessness.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the five kinds of eyes, should not be sought in the suchness of the six supernatural powers; should not be sought apart from the suchness of the five kinds of eyes, should not be sought apart from the suchness of the six supernatural powers. Why? Because whether the suchness of the five kinds of eyes, or the suchness of the six supernatural powers; or the separation from the suchness of the five kinds of eyes, or the separation from the suchness of the six supernatural powers; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the five kinds of eyes, is not the suchness of the six supernatural powers; does not depart from the suchness of the five kinds of eyes, does not depart from the suchness of the six supernatural powers. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the five kinds of eyes, is not the suchness of the six supernatural powers; does not depart from the suchness of the five kinds of eyes, does not depart from the suchness of the six supernatural powers. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the five kinds of eyes, should not be sought in the suchness of the six supernatural powers; should not be sought apart from the suchness of the five kinds of eyes, should not be sought apart from the suchness of the six supernatural powers.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness in the ten powers of the Buddha, should not be sought in the suchness of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha; should not be sought apart from the suchness in the ten powers of the Buddha, should not be sought apart from the suchness of the four fearlessnesses through the eighteen unshared qualities of the Buddha. Why? Because whether the suchness in the ten powers of the Buddha, or the suchness of the four fearlessnesses through the eighteen unshared qualities of the Buddha; or the separation from the suchness in the ten powers of the Buddha, or the separation from the suchness of the four fearlessnesses through the eighteen unshared qualities of the Buddha; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness in the ten powers of the Buddha, is not the suchness of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha; does not depart from the suchness in the ten powers of the Buddha, does not depart from the suchness of the four fearlessnesses through the eighteen unshared qualities of the Buddha. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness in the ten powers of the Buddha, is not the suchness of the four fearlessnesses through the eighteen unshared qualities of the Buddha; does not depart from the suchness in the ten powers of the Buddha, does not depart from the suchness of the four fearlessnesses through the eighteen unshared qualities of the Buddha. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness in the ten powers of the Buddha, should not be sought in the suchness of the four fearlessnesses through the eighteen unshared qualities of the Buddha; should not be sought apart from the suchness in the ten powers of the Buddha, should not be sought apart from the suchness of the four fearlessnesses through the eighteen unshared qualities of the Buddha.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the dharma of non-forgetfulness, should not be sought in the suchness of the nature of constant equanimity; should not be sought apart from the suchness of the dharma of non-forgetfulness, should not be sought apart from the suchness of the nature of constant equanimity. Why? Because whether the suchness of the dharma of non-forgetfulness, or the suchness of the nature of constant equanimity; or the separation from the suchness of the dharma of non-forgetfulness, or the separation from the suchness of the nature of constant equanimity; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the dharma of non-forgetfulness, is not the suchness of the nature of constant equanimity; does not depart from the suchness of the dharma of non-forgetfulness, does not depart from the suchness of the nature of constant equanimity. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the dharma of non-forgetfulness, is not the suchness of the nature of constant equanimity; does not depart from the suchness of the dharma of non-forgetfulness, does not depart from the suchness of the nature of constant equanimity. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the dharma of non-forgetfulness, should not be sought in the suchness of the nature of constant equanimity; should not be sought apart from the suchness of the dharma of non-forgetfulness, should not be sought apart from the suchness of the nature of constant equanimity.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the wisdom of all-knowing, should not be sought in the suchness of the wisdom of the aspects of the path or wisdom of all aspects; should not be sought apart from the suchness of the wisdom of all-knowing, should not be sought apart from the suchness of the wisdom of the aspects of the path or wisdom of all aspects. Why? Because whether the suchness of the wisdom of all-knowing, or the suchness of the wisdom of the aspects of the path, wisdom of all aspects; or the separation from the suchness of the wisdom of all-knowing, or the separation from the suchness of the wisdom of the aspects of the path, wisdom of all aspects; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the wisdom of all-knowing, is not the suchness of the wisdom of the aspects of the path or wisdom of all aspects; does not depart from the suchness of the wisdom of all-knowing, does not depart from the suchness of the wisdom of the aspects of the path or wisdom of all aspects. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the wisdom of all-knowing, is not the suchness of the wisdom of the aspects of the path or wisdom of all aspects; does not depart from the suchness of the wisdom of all-knowing, does not depart from the suchness of the wisdom of the aspects of the path or wisdom of all aspects. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the wisdom of all-knowing, should not be sought in the suchness of the wisdom of the aspects of the path or wisdom of all aspects; should not be sought apart from the suchness of the wisdom of all-knowing, should not be sought apart from the suchness of the wisdom of the aspects of the path or wisdom of all aspects.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of all the dhāraṇī dharma gates, should not be sought in the suchness of all the samādhi dharma gates; should not be sought apart from the suchness of all the dhāraṇī dharma gates, should not be sought apart from the suchness of all the samādhi dharma gates. Why? Because whether the suchness of all the dhāraṇī dharma gates, or the suchness of all the samādhi dharma gates; or the separation from the suchness of all the dhāraṇī dharma gates, or the separation from the suchness of all the samādhi dharma gates; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of all the dhāraṇī dharma gates, is not the suchness of all the samādhi dharma gates; does not depart from the suchness of all the dhāraṇī dharma gates, does not depart from the suchness of all the samādhi dharma gates. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of all the dhāraṇī dharma gates, is not the suchness of all the samādhi dharma gates; does not depart from the suchness of all the dhāraṇī dharma gates, does not depart from the suchness of all the samādhi dharma gates. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of all the dhāraṇī dharma gates, should not be sought in the suchness of all the samādhi dharma gates; should not be sought apart from the suchness of all the dhāraṇī dharma gates, should not be sought apart from the suchness of all the samādhi dharma gates.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of stream-enterers, should not be sought in the suchness of once-returners, non-returners, or arahants; should not be sought apart from the suchness of stream-enterers, should not be sought apart from the suchness of once-returners, non-returners, or arahants. Why? Because whether the suchness of stream-enterers, or the suchness of once-returners, non-returners, arahants; or the separation from the suchness of stream-enterers, or the separation from the suchness of once-returners, non-returners, arahants; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of stream-enterers, is not the suchness of once-returners, non-returners, or arahants; does not depart from the suchness of stream-enterers, does not depart from the suchness of once-returners, non-returners, or arahants. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of stream-enterers, is not the suchness of once-returners, non-returners, or arahants; does not depart from the suchness of stream-enterers, does not depart from the suchness of once-returners, non-returners, or arahants. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of stream-enterers, should not be sought in the suchness of once-returners, non-returners, or arahants; should not be sought apart from the suchness of stream-enterers, should not be sought apart from the suchness of once-returners, non-returners, or arahants.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the stream-entry path and stream-entry fruit, should not be sought in the suchness of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit; should not be sought apart from the suchness of the stream-entry path and stream-entry fruit, should not be sought apart from the suchness of the once-return path through the arahant fruit. Why? Because whether the suchness of the stream-entry path, stream-entry fruit, or the suchness of the once-return path through the arahant fruit; or the separation from the suchness of the stream-entry path, stream-entry fruit, or the separation from the suchness of the once-return path through the arahant fruit; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the stream-entry path and stream-entry fruit, is not the suchness of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit; does not depart from the suchness of the stream-entry path and stream-entry fruit, does not depart from the suchness of the once-return path through the arahant fruit. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the stream-entry path and stream-entry fruit, is not the suchness of the once-return path through the arahant fruit; does not depart from the suchness of the stream-entry path and stream-entry fruit, does not depart from the suchness of the once-return path through the arahant fruit. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the stream-entry path and stream-entry fruit, should not be sought in the suchness of the once-return path through the arahant fruit; should not be sought apart from the suchness of the stream-entry path and stream-entry fruit, should not be sought apart from the suchness of the once-return path through the arahant fruit.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of pratyekabuddhas, should not be sought in the suchness of the pratyekabuddha path or pratyekabuddha fruit; should not be sought apart from the suchness of pratyekabuddhas, should not be sought apart from the suchness of the pratyekabuddha path or pratyekabuddha fruit. Why? Because whether the suchness of pratyekabuddhas, or the suchness of the pratyekabuddha path, pratyekabuddha fruit; or the separation from the suchness of pratyekabuddhas, or the separation from the suchness of the pratyekabuddha path, pratyekabuddha fruit; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of pratyekabuddhas, is not the suchness of the pratyekabuddha path or pratyekabuddha fruit; does not depart from the suchness of pratyekabuddhas, does not depart from the suchness of the pratyekabuddha path or pratyekabuddha fruit. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of pratyekabuddhas, is not the suchness of the pratyekabuddha path or pratyekabuddha fruit; does not depart from the suchness of pratyekabuddhas, does not depart from the suchness of the pratyekabuddha path or pratyekabuddha fruit. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of pratyekabuddhas, should not be sought in the suchness of the pratyekabuddha path or pratyekabuddha fruit; should not be sought apart from the suchness of pratyekabuddhas, should not be sought apart from the suchness of the pratyekabuddha path or pratyekabuddha fruit.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of Great Bodhisattvas, should not be sought in the suchness of the Samyaksaṃbuddha; should not be sought apart from the suchness of Great Bodhisattvas, should not be sought apart from the suchness of the Samyaksaṃbuddha. Why? Because whether the suchness of Great Bodhisattvas, or the suchness of the Samyaksaṃbuddha; or the separation from the suchness of Great Bodhisattvas, or the separation from the suchness of the Samyaksaṃbuddha; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of Great Bodhisattvas, is not the suchness of the Samyaksaṃbuddha; does not depart from the suchness of Great Bodhisattvas, does not depart from the suchness of the Samyaksaṃbuddha. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of Great Bodhisattvas, is not the suchness of the Samyaksaṃbuddha; does not depart from the suchness of Great Bodhisattvas, does not depart from the suchness of the Samyaksaṃbuddha. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of Great Bodhisattvas, should not be sought in the suchness of the Samyaksaṃbuddha; should not be sought apart from the suchness of Great Bodhisattvas, should not be sought apart from the suchness of the Samyaksaṃbuddha.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the dharmas of Great Bodhisattvas, should not be sought in the suchness of the fruit of Supreme Enlightenment; should not be sought apart from the suchness of the dharmas of Great Bodhisattvas, should not be sought apart from the suchness of the fruit of Supreme Enlightenment. Why? Because whether the suchness of the dharmas of Great Bodhisattvas, or the suchness of the fruit of Supreme Enlightenment; or the separation from the suchness of the dharmas of Great Bodhisattvas, or the separation from the suchness of the fruit of Supreme Enlightenment; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the dharmas of Great Bodhisattvas, is not the suchness of the fruit of Supreme Enlightenment; does not depart from the suchness of the dharmas of Great Bodhisattvas, does not depart from the suchness of the fruit of Supreme Enlightenment. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the dharmas of Great Bodhisattvas, is not the suchness of the fruit of Supreme Enlightenment; does not depart from the suchness of the dharmas of Great Bodhisattvas, does not depart from the suchness of the fruit of Supreme Enlightenment. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the dharmas of Great Bodhisattvas, should not be sought in the suchness of the fruit of Supreme Enlightenment; should not be sought apart from the suchness of the dharmas of Great Bodhisattvas, should not be sought apart from the suchness of the fruit of Supreme Enlightenment.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the Śrāvaka vehicle, should not be sought in the suchness of the Pratyekabuddha vehicle or the Supreme Vehicle; should not be sought apart from the suchness of the Śrāvaka vehicle, should not be sought apart from the suchness of the Pratyekabuddha vehicle or the Supreme Vehicle. Why? Because whether the suchness of the Śrāvaka vehicle, or the suchness of the Pratyekabuddha vehicle, Supreme Vehicle; or the separation from the suchness of the Śrāvaka vehicle, or the separation from the suchness of the Pratyekabuddha vehicle, Supreme Vehicle; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why?
Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the Śrāvaka vehicle, is not the suchness of the Pratyekabuddha vehicle or the Supreme Vehicle; does not depart from the suchness of the Śrāvaka vehicle, does not depart from the suchness of the Pratyekabuddha vehicle or the Supreme Vehicle. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the Śrāvaka vehicle, is not the suchness of the Pratyekabuddha vehicle or the Supreme Vehicle; does not depart from the suchness of the Śrāvaka vehicle, does not depart from the suchness of the Pratyekabuddha vehicle or the Supreme Vehicle. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the Śrāvaka vehicle, should not be sought in the suchness of the Pratyekabuddha vehicle or the Supreme Vehicle; should not be sought apart from the suchness of the Śrāvaka vehicle, should not be sought apart from the suchness of the Pratyekabuddha vehicle or the Supreme Vehicle.
Furthermore, Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of form, should not be sought in the dharma-nature of feeling, perception, formation, or consciousness; should not be sought apart from the dharma-nature of form, should not be sought apart from the dharma-nature of feeling, perception, formation, or consciousness. Why? Because whether the dharma-nature of form, or the dharma-nature of feeling, perception, formation, consciousness; or the separation from the dharma-nature of form, or the separation from the dharma-nature of feeling, perception, formation, consciousness; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of form, is not the dharma-nature of feeling, perception, formation, or consciousness; does not depart from the dharma-nature of form, does not depart from the dharma-nature of feeling, perception, formation, or consciousness. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of form, is not the dharma-nature of feeling, perception, formation, or consciousness; does not depart from the dharma-nature of form, does not depart from the dharma-nature of feeling, perception, formation, or consciousness. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of form, should not be sought in the dharma-nature of feeling, perception, formation, or consciousness; should not be sought apart from the dharma-nature of form, should not be sought apart from the dharma-nature of feeling, perception, formation, or consciousness.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the eye base, should not be sought in the dharma-nature of the ear, nose, tongue, body, or mind base; should not be sought apart from the dharma-nature of the eye base, should not be sought apart from the dharma-nature of the ear, nose, tongue, body, or mind base. Why? Because whether the dharma-nature of the eye base, or the dharma-nature of the ear, nose, tongue, body, mind base; or the separation from the dharma-nature of the eye base, or the separation from the dharma-nature of the ear, nose, tongue, body, mind base; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the eye base, is not the dharma-nature of the ear, nose, tongue, body, or mind base; does not depart from the dharma-nature of the eye base, does not depart from the dharma-nature of the ear, nose, tongue, body, or mind base. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the eye base, is not the dharma-nature of the ear, nose, tongue, body, or mind base; does not depart from the dharma-nature of the eye base, does not depart from the dharma-nature of the ear, nose, tongue, body, or mind base.
Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the eye base, should not be sought in the dharma-nature of the ear, nose, tongue, body, or mind base; should not be sought apart from the dharma-nature of the eye base, should not be sought apart from the dharma-nature of the ear, nose, tongue, body, or mind base.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the form base, should not be sought in the dharma-nature of the sound, smell, taste, touch, or dharma base; should not be sought apart from the dharma-nature of the form base, should not be sought apart from the dharma-nature of the sound, smell, taste, touch, or dharma base. Why? Because whether the dharma-nature of the form base, or the dharma-nature of the sound, smell, taste, touch, dharma base; or the separation from the dharma-nature of the form base, or the separation from the dharma-nature of the sound, smell, taste, touch, dharma base; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the form base, is not the dharma-nature of the sound, smell, taste, touch, or dharma base; does not depart from the dharma-nature of the form base, does not depart from the dharma-nature of the sound, smell, taste, touch, or dharma base. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the form base, is not the dharma-nature of the sound, smell, taste, touch, or dharma base; does not depart from the dharma-nature of the form base, does not depart from the dharma-nature of the sound, smell, taste, touch, or dharma base. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the form base, should not be sought in the dharma-nature of the sound, smell, taste, touch, or dharma base; should not be sought apart from the dharma-nature of the form base, should not be sought apart from the dharma-nature of the sound, smell, taste, touch, or dharma base.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the eye element, should not be sought in the dharma-nature of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition; should not be sought apart from the dharma-nature of the eye element, should not be sought apart from the dharma-nature of the form element through the feelings arising from eye contact as condition. Why? Because whether the dharma-nature of the eye element, or the dharma-nature of the form element through the feelings arising from eye contact as condition; or the separation from the dharma-nature of the eye element, or the separation from the dharma-nature of the form element through the feelings arising from eye contact as condition; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the eye element, is not the dharma-nature of the form element, eye consciousness element, eye contact, or the feelings arising from eye contact as condition; does not depart from the dharma-nature of the eye element, does not depart from the dharma-nature of the form element through the feelings arising from eye contact as condition. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the eye element, is not the dharma-nature of the form element through the feelings arising from eye contact as condition; does not depart from the dharma-nature of the eye element, does not depart from the dharma-nature of the form element through the feelings arising from eye contact as condition. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the eye element, should not be sought in the dharma-nature of the form element through the feelings arising from eye contact as condition; should not be sought apart from the dharma-nature of the eye element, should not be sought apart from the dharma-nature of the form element through the feelings arising from eye contact as condition.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the ear element, should not be sought in the dharma-nature of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition; should not be sought apart from the dharma-nature of the ear element, should not be sought apart from the dharma-nature of the sound element through the feelings arising from ear contact as condition. Why? Because whether the dharma-nature of the ear element, or the dharma-nature of the sound element through the feelings arising from ear contact as condition; or the separation from the dharma-nature of the ear element, or the separation from the dharma-nature of the sound element through the feelings arising from ear contact as condition; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the ear element, is not the dharma-nature of the sound element, ear consciousness element, ear contact, or the feelings arising from ear contact as condition; does not depart from the dharma-nature of the ear element, does not depart from the dharma-nature of the sound element through the feelings arising from ear contact as condition. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the ear element, is not the dharma-nature of the sound element through the feelings arising from ear contact as condition; does not depart from the dharma-nature of the ear element, does not depart from the dharma-nature of the sound element through the feelings arising from ear contact as condition. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the ear element, should not be sought in the dharma-nature of the sound element through the feelings arising from ear contact as condition; should not be sought apart from the dharma-nature of the ear element, should not be sought apart from the dharma-nature of the sound element through the feelings arising from ear contact as condition.