THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 5
Chapter 3: CORRESPONDENCE (2)
Furthermore, Śāriputra, the great bodhisattvas who practice the perfection of wisdom do not see correspondence or non-correspondence with form; they do not see correspondence or non-correspondence with feeling, perception, formations, or consciousness.
They do not see correspondence or non-correspondence with the eye-base; they do not see correspondence or non-correspondence with the ear, nose, tongue, body, or mind bases.
They do not see correspondence or non-correspondence with the form-base; they do not see correspondence or non-correspondence with the sound, smell, taste, touch, or dharma bases.
They do not see correspondence or non-correspondence with the eye-element; they do not see correspondence or non-correspondence with the ear, nose, tongue, body, or mind elements.
They do not see correspondence or non-correspondence with the form-element; they do not see correspondence or non-correspondence with the sound, smell, taste, touch, or dharma elements.
They do not see correspondence or non-correspondence with the eye-consciousness element; they do not see correspondence or non-correspondence with the ear, nose, tongue, body, or mind consciousness elements.
They do not see correspondence or non-correspondence with eye-contact; they do not see correspondence or non-correspondence with ear, nose, tongue, body, or mind contact.
They do not see correspondence or non-correspondence with the feelings arising from eye-contact as condition; they do not see correspondence or non-correspondence with the feelings arising from ear, nose, tongue, body, or mind contact as condition.
They do not see correspondence or non-correspondence with the earth element; they do not see correspondence or non-correspondence with the water, fire, wind, space, or consciousness elements.
They do not see correspondence or non-correspondence with causal conditions; they do not see correspondence or non-correspondence with object conditions, immediately preceding conditions, or dominant conditions; they do not see correspondence or non-correspondence with the various phenomena produced by other conditions.
They do not see correspondence or non-correspondence with ignorance; they do not see correspondence or non-correspondence with formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress.
They do not see correspondence or non-correspondence with the desire realm; they do not see correspondence or non-correspondence with the form realm or the formless realm.
They do not see correspondence or non-correspondence with the perfection of giving; they do not see correspondence or non-correspondence with purity of morality, patience, diligence, meditative absorption, or the perfection of wisdom.
They do not see correspondence or non-correspondence with the emptiness of the internal; they do not see correspondence or non-correspondence with the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of no inherent nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness.
They do not see correspondence or non-correspondence with suchness; they do not see correspondence or non-correspondence with the dharma realm, the nature of phenomena, the non-deceptive nature, the unchanging nature, the equal nature, the nature of being free from arising, the fixed nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, or the inconceivable realm.
They do not see correspondence or non-correspondence with the four applications of mindfulness; they do not see correspondence or non-correspondence with the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path.
They do not see correspondence or non-correspondence with the noble truth of suffering; they do not see correspondence or non-correspondence with the noble truths of origin, cessation, and the path.
They do not see correspondence or non-correspondence with the ten paths of wholesome action; they do not see correspondence or non-correspondence with the five precepts of lay followers or the eight precepts of temporary observance.
They do not see correspondence or non-correspondence with merit-making through giving; they do not see correspondence or non-correspondence with merit-making through maintaining precepts or through cultivation.
They do not see correspondence or non-correspondence with the four meditative absorptions; they do not see correspondence or non-correspondence with the four immeasurables or the four formless concentrations.
They do not see correspondence or non-correspondence with the eight liberations; they do not see correspondence or non-correspondence with the eight spheres of mastery, the nine successive meditative attainments, or the ten universal bases.
They do not see correspondence or non-correspondence with the liberation-door of emptiness; they do not see correspondence or non-correspondence with the liberation-doors of signlessness and wishlessness.
They do not see correspondence or non-correspondence with all dhāraṇī gateways; they do not see correspondence or non-correspondence with all samādhi gateways.
They do not see correspondence or non-correspondence with the stage of Joy; they do not see correspondence or non-correspondence with the stage of Stainlessness, the stage of Radiance, the stage of Luminous Wisdom, the stage of Difficult to Conquer, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Good Wisdom, or the stage of Dharma Cloud.
They do not see correspondence or non-correspondence with the five kinds of eyes; they do not see correspondence or non-correspondence with the six supernormal powers. They do not see correspondence or non-correspondence with the ten powers of a Buddha; they do not see correspondence or non-correspondence with the four fearlessnesses, the four unobstructed knowledges, the great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.
They do not see correspondence or non-correspondence with the thirty-two marks of a Great Being; they do not see correspondence or non-correspondence with the eighty accompanying excellent features.
They do not see correspondence or non-correspondence with the dharma of never forgetting; they do not see correspondence or non-correspondence with the nature of always remaining equanimous.
They do not see correspondence or non-correspondence with omniscient wisdom; they do not see correspondence or non-correspondence with path-knowing wisdom, all-characteristic wisdom, subtle all-characteristic wisdom; they do not see correspondence or non-correspondence with the wisdom of omniscience.
They do not see correspondence or non-correspondence with the complete and permanent eradication from the root of all afflictions and habitual tendencies accumulated throughout many lifetimes.
They do not see correspondence or non-correspondence with the fruit of Stream Entry; they do not see correspondence or non-correspondence with the fruits of Once Returner, Non-Returner, and Arhatship; they do not see correspondence or non-correspondence with the fruit of Pratyekabuddhahood; they do not see correspondence or non-correspondence with all practices of great bodhisattvas; they do not see correspondence or non-correspondence with the unsurpassed perfect enlightenment of all Buddhas.
They do not see correspondence or non-correspondence with the self; they do not see correspondence or non-correspondence with sentient beings, the life continuum, arising, nurturing, growth, the agent of transmigration, mind-born existence, the child-like being, the ability to act, the ability to cause others to act, the ability to experience karmic results, the ability to cause others to experience karmic results, the ability to create karma, the ability to cause others to create karma, the knower, or the seer. Śāriputra, you should know that the great bodhisattvas who practice the perfection of wisdom, because of these causes and conditions, are called those who correspond with the perfection of wisdom.
Furthermore, Śāriputra, the great bodhisattvas who practice the perfection of wisdom do not contemplate correspondence or non-correspondence between emptiness and emptiness; they do not contemplate correspondence or non-correspondence between signlessness and signlessness; they do not contemplate correspondence or non-correspondence between wishlessness and wishlessness. Why? Śāriputra, because emptiness, signlessness, and wishlessness do not possess either correspondence or non-correspondence.
Śāriputra, the great bodhisattvas who practice the perfection of wisdom, because they also correspond with such phenomena, are called those who correspond with the perfection of wisdom.
Furthermore, Śāriputra, the great bodhisattvas who practice the perfection of wisdom, having entered into the emptiness of the own characteristics of all phenomena, do not contemplate the correspondence or non-correspondence of form; they do not contemplate the correspondence or non-correspondence of feeling, perception, formations, or consciousness.
That bodhisattva does not contemplate the correspondence or non-correspondence between form and the past. Why? Because he does not see the past. He does not contemplate the correspondence or non-correspondence between feeling, perception, formations, consciousness, and the past. Why? Because he does not see the past.
He does not contemplate the correspondence or non-correspondence between form and the future. Why? Because he does not see the future. He does not contemplate the correspondence or non-correspondence between feeling, perception, formations, consciousness, and the future. Why? Because he does not see the future.
He does not contemplate the correspondence or non-correspondence between form and the present. Why? Because he does not see the present. He does not contemplate the correspondence or non-correspondence between feeling, perception, formations, consciousness, and the present. Why? Because he does not see the present.
Furthermore, Śāriputra, the great bodhisattvas who practice the perfection of wisdom do not contemplate the correspondence or non-correspondence between the past and the future; they do not contemplate the correspondence or non-correspondence between the past and the present.
They do not contemplate the correspondence or non-correspondence between the future and the past; they do not contemplate the correspondence or non-correspondence between the future and the present.
They do not contemplate the correspondence or non-correspondence between the present and the past; they do not contemplate the correspondence or non-correspondence between the present and the future.
They do not contemplate the correspondence or non-correspondence between the past and the future and the present.
They do not contemplate the correspondence or non-correspondence between the future and the past and the present.
They do not contemplate the correspondence or non-correspondence between the present and the past and the future.
They do not contemplate the correspondence or non-correspondence among the past, the future, and the present. Why? Śāriputra, because the three times are empty.
Śāriputra, the great bodhisattvas who practice the perfection of wisdom, because they correspond with such phenomena, are called those who correspond with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the past. Why? Because the past itself is not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the past.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the future. Why? Because the future itself is not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the future.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the present. Why? Because the present itself is not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the present.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with form. Why? Because form itself is not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with form.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with feeling, perception, formations, and consciousness. Why? Because feeling, perception, formations, and consciousness themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with feeling, perception, formations, and consciousness.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the eye faculty. Why? Because the eye faculty itself is not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the eye faculty.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the ear, nose, tongue, body, and mind faculties. Why? Because the ear, nose, tongue, body, and mind faculties themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the ear, nose, tongue, body, and mind faculties.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the form sphere. Why? Because the form sphere itself is not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the form sphere.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with sound, scent, taste, touch, and dharma spheres. Why? Because sound, scent, taste, touch, and dharma spheres themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with sound, scent, taste, touch, and dharma spheres.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the eye consciousness element. Why? Because the eye consciousness element itself is not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the eye consciousness element.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the ear, nose, tongue, body, and mind consciousness elements. Why? Because the ear, nose, tongue, body, and mind consciousness elements themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the ear, nose, tongue, body, and mind consciousness elements.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with eye contact. Why? Because eye contact itself is not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with eye contact.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with ear, nose, tongue, body, and mind contact. Why? Because ear, nose, tongue, body, and mind contact itself is not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with ear, nose, tongue, body, and mind contact.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with feelings arisen from eye contact as condition. Why? Because feelings arisen from eye contact as condition themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with feelings arisen from eye contact as condition.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with feelings arisen from ear, nose, tongue, body, and mind contact as conditions. Why? Because feelings arisen from ear, nose, tongue, body, and mind contact as conditions themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with feelings arisen from ear, nose, tongue, body, and mind contact as conditions.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the earth element. Why? Because the earth element itself is not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the earth element.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the water, fire, wind, space, and consciousness elements. Why? Because the water, fire, wind, space, and consciousness elements themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the water, fire, wind, space, and consciousness elements.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with causes and conditions. Why? Because causes and conditions themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with causes and conditions.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with phenomena arising from equal and uninterrupted conditions, object conditions, dominant conditions, and other conditions. Why? Because phenomena arising from equal and uninterrupted conditions, object conditions, dominant conditions, and other conditions themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with phenomena arising from equal and uninterrupted conditions, object conditions, dominant conditions, and other conditions.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with ignorance. Why? Because ignorance itself is not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with ignorance.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress. Why? Because formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the perfection of generosity. Why? Because the perfection of generosity itself is not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the perfection of generosity.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with pure morality, patience, diligence, meditative absorption, and the perfection of wisdom. Why? Because pure morality, patience, diligence, meditative absorption, and the perfection of wisdom themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with pure morality, patience, diligence, meditative absorption, and the perfection of wisdom.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with inner emptiness. Why? Because inner emptiness itself is not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with inner emptiness.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with outer emptiness, inner-and-outer emptiness, great emptiness, emptiness of emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness that cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of emptiness. Why? Because from outer emptiness up to emptiness of the self-nature of emptiness, all are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with outer emptiness up to emptiness of the self-nature of emptiness.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the four foundations of mindfulness. Why? Because the four foundations of mindfulness themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the four foundations of mindfulness.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the four right efforts, four bases of miraculous powers, five faculties, five powers, seven branches of enlightenment, and eightfold noble path. Why? Because from the four right efforts up to the eightfold noble path, these themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the four right efforts up to the eightfold noble path.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the Noble Truth of suffering. Why? Because the Noble Truth of suffering itself is not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the Noble Truth of suffering.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the Noble Truth of origin, cessation, and path. Why? Because the Noble Truths of origin, cessation, and path themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the Noble Truths of origin, cessation, and path.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the four meditative absorptions. Why? Because the four meditative absorptions themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the four meditative absorptions.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the four immeasurables and the four formless attainments. Why? Because the four immeasurables and the four formless attainments themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the four immeasurables and the four formless attainments.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the eight liberations. Why? Because the eight liberations themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the eight liberations.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the eight spheres of mastery, the nine successive meditative absorptions, and the ten universal bases. Why? Because the eight spheres of mastery, the nine successive meditative absorptions, and the ten universal bases themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the eight spheres of mastery, the nine successive meditative absorptions, and the ten universal bases.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the liberation door of emptiness. Why? Because the liberation door of emptiness itself is not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the liberation door of emptiness.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the liberation doors of signlessness and wishlessness. Why? Because the liberation doors of signlessness and wishlessness themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the liberation doors of signlessness and wishlessness.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with all dhāraṇī gateways. Why? Because all dhāraṇī gateways themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with all dhāraṇī gateways.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with all samādhi gateways. Why? Because all samādhi gateways themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with all samādhi gateways.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the stage of Perfect Joy. Why? Because the stage of Perfect Joy itself is not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the stage of Perfect Joy.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the stages of Stainlessness, Radiance, Flaming Wisdom, Difficult to Conquer, Manifestation, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud. Why? Because from the stage of Stainlessness up to the stage of Dharma Cloud, these themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the stages from Stainlessness up to Dharma Cloud.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the five kinds of eyes. Why? Because the five kinds of eyes themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the five kinds of eyes.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the six supernormal powers. Why? Because the six supernormal powers themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the six supernormal powers.
Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom, because they are in accordance with such phenomena, are therefore called those who are in accordance with the perfection of wisdom.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate the perfection of wisdom do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the Buddha’s ten powers. Why? Because the Buddha’s ten powers themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the Buddha’s ten powers.
They do not contemplate whether All-knowing Wisdom is in accordance or not in accordance with the four fearlessnesses, the four unobstructed knowledges, the great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unshared Buddha qualities. Why? Because from the four fearlessnesses up to the eighteen unshared Buddha qualities themselves are not seen to exist; how much less would they contemplate whether All-knowing Wisdom is in accordance or not in accordance with the four fearlessnesses up to the eighteen unshared Buddha qualities.
Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā, because they are in accord with such dharmas, are therefore called those who are in accord with Prajñāpāramitā.
Furthermore, Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā do not contemplate the correspondence or non-correspondence between omniscient wisdom and the thirty-two marks of a Great Being. Why? Because the thirty-two marks of a Great Being themselves cannot be found, how much less can one contemplate the correspondence or non-correspondence between omniscient wisdom and the thirty-two marks of a Great Being.
They do not contemplate the correspondence or non-correspondence between omniscient wisdom and the eighty accompanying excellent qualities. Why? Because the eighty accompanying excellent qualities themselves cannot be found, how much less can one contemplate the correspondence or non-correspondence between omniscient wisdom and the eighty accompanying excellent qualities.
Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā, because they are in accord with such dharmas, are therefore called those who are in accord with Prajñāpāramitā.
Furthermore, Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā do not contemplate the correspondence or non-correspondence between omniscient wisdom and the quality of not forgetting. Why? Because the quality of not forgetting itself cannot be found, how much less can one contemplate the correspondence or non-correspondence between omniscient wisdom and the quality of not forgetting.
They do not contemplate the correspondence or non-correspondence between omniscient wisdom and the nature of always maintaining equanimity. Why? Because the nature of always maintaining equanimity itself cannot be found, how much less can one contemplate the correspondence or non-correspondence between omniscient wisdom and the nature of always maintaining equanimity.
Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā, because they are in accord with such dharmas, are therefore called those who are in accord with Prajñāpāramitā.
Furthermore, Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā do not contemplate the correspondence or non-correspondence between omniscient wisdom and omniscient wisdom. Why? Because omniscient wisdom itself cannot be found, how much less can one contemplate the correspondence or non-correspondence between omniscient wisdom and omniscient wisdom.
They do not contemplate the correspondence or non-correspondence between omniscient wisdom and path-characteristic wisdom and all-characteristic wisdom. Why? Because path-characteristic wisdom and all-characteristic wisdom themselves cannot be found, how much less can one contemplate the correspondence or non-correspondence between omniscient wisdom and path-characteristic wisdom and all-characteristic wisdom.
Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā, because they are in accord with such dharmas, are therefore called those who are in accord with Prajñāpāramitā.
Furthermore, Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā do not contemplate the correspondence or non-correspondence between omniscient wisdom and the Buddha. Why? Because the Buddha itself cannot be found, how much less can one contemplate the correspondence or non-correspondence between omniscient wisdom and the Buddha.
They do not contemplate the correspondence or non-correspondence between omniscient wisdom and Bodhi. Why? Because Bodhi itself cannot be found, how much less can one contemplate the correspondence or non-correspondence between omniscient wisdom and Bodhi.
Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā, because they are in accord with such dharmas, are therefore called those who are in accord with Prajñāpāramitā.
Furthermore, Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā do not contemplate the correspondence or non-correspondence between omniscient wisdom and the Buddha, nor do they contemplate the correspondence or non-correspondence between the Buddha and omniscient wisdom. Why? Because omniscient wisdom itself is the Buddha, and the Buddha itself is omniscient wisdom.
They do not contemplate the correspondence or non-correspondence between omniscient wisdom and Bodhi; they do not contemplate the correspondence or non-correspondence between Bodhi and omniscient wisdom. Why? Because omniscient wisdom itself is Bodhi, and Bodhi itself is omniscient wisdom.
Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā, because they are in accord with such dharmas, are therefore called those who are in accord with Prajñāpāramitā.
Furthermore, Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā 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, formations, and consciousness, nor do they cling to the non-existence of feeling, perception, formations, and 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, formations, and consciousness, nor do they cling to the impermanence of feeling, perception, formations, and consciousness.
They do not cling to the happiness of form, nor do they cling to the suffering of form; they do not cling to the happiness of feeling, perception, formations, and consciousness, nor do they cling to the suffering of feeling, perception, formations, and 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, formations, and consciousness, nor do they cling to the non-self of feeling, perception, formations, and consciousness.
They do not cling to the tranquility of form, nor do they cling to the non-tranquility of form; they do not cling to the tranquility of feeling, perception, formations, and consciousness, nor do they cling to the non-tranquility of feeling, perception, formations, and 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, formations, and consciousness, nor do they cling to the non-emptiness of feeling, perception, formations, and consciousness.
They do not cling to the signlessness of form, nor do they cling to the possession of signs of form; they do not cling to the signlessness of feeling, perception, formations, and consciousness, nor do they cling to the possession of signs of feeling, perception, formations, and consciousness.
They do not cling to the wishlessness of form, nor do they cling to having wishes regarding form; they do not cling to the wishlessness of feeling, perception, formations, and consciousness, nor do they cling to having wishes regarding feeling, perception, formations, and consciousness.
Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā, because they are in accord with such dharmas, are therefore called those who are in accord with Prajñāpāramitā.
Furthermore, Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā do not cling to the existence of the eye faculty, nor do they cling to the non-existence of the eye faculty; they do not cling to the existence of the ear, nose, tongue, body, and mind faculties, nor do they cling to the non-existence of the ear, nose, tongue, body, and mind faculties.
They do not cling to the permanence of the eye faculty, nor do they cling to the impermanence of the eye faculty; they do not cling to the permanence of the ear, nose, tongue, body, and mind faculties, nor do they cling to the impermanence of the ear, nose, tongue, body, and mind faculties.
They do not cling to the happiness of the eye faculty, nor do they cling to the suffering of the eye faculty; they do not cling to the happiness of the ear, nose, tongue, body, and mind faculties, nor do they cling to the suffering of the ear, nose, tongue, body, and mind faculties.
They do not cling to the self of the eye faculty, nor do they cling to the non-self of the eye faculty; they do not cling to the self of the ear, nose, tongue, body, and mind faculties, nor do they cling to the non-self of the ear, nose, tongue, body, and mind faculties.
They do not cling to the tranquility of the eye faculty, nor do they cling to the non-tranquility of the eye faculty; they do not cling to the tranquility of the ear, nose, tongue, body, and mind faculties, nor do they cling to the non-tranquility of the ear, nose, tongue, body, and mind faculties.
They do not cling to the emptiness of the eye faculty, nor do they cling to the non-emptiness of the eye faculty; they do not cling to the emptiness of the ear, nose, tongue, body, and mind faculties, nor do they cling to the non-emptiness of the ear, nose, tongue, body, and mind faculties.
They do not cling to the signlessness of the eye faculty, nor do they cling to the possession of signs of the eye faculty; they do not cling to the signlessness of the ear, nose, tongue, body, and mind faculties, nor do they cling to the possession of signs of the ear, nose, tongue, body, and mind faculties.
They do not cling to the wishlessness of the eye faculty, nor do they cling to having wishes regarding the eye faculty; they do not cling to the wishlessness of the ear, nose, tongue, body, and mind faculties, nor do they cling to having wishes regarding the ear, nose, tongue, body, and mind faculties.
Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā, because they are in accord with such dharmas, are therefore called those who are in accord with Prajñāpāramitā.
Furthermore, Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā do not cling to the existence of visible objects, nor do they cling to the non-existence of visible objects; they do not cling to the existence of sounds, smells, tastes, tangible objects, and dharmas, nor do they cling to the non-existence of sounds, smells, tastes, tangible objects, and dharmas.
They do not cling to the permanence of visible objects, nor do they cling to the impermanence of visible objects; they do not cling to the permanence of sounds, smells, tastes, tangible objects, and dharmas, nor do they cling to the impermanence of sounds, smells, tastes, tangible objects, and dharmas.
They do not cling to the happiness of visible objects, nor do they cling to the suffering of visible objects; they do not cling to the happiness of sounds, smells, tastes, tangible objects, and dharmas, nor do they cling to the suffering of sounds, smells, tastes, tangible objects, and dharmas.
They do not cling to the self of visible objects, nor do they cling to the non-self of visible objects; they do not cling to the self of sounds, smells, tastes, tangible objects, and dharmas, nor do they cling to the non-self of sounds, smells, tastes, tangible objects, and dharmas.
They do not cling to the tranquility of visible objects, nor do they cling to the non-tranquility of visible objects; they do not cling to the tranquility of sounds, smells, tastes, tangible objects, and dharmas, nor do they cling to the non-tranquility of sounds, smells, tastes, tangible objects, and dharmas.
They do not cling to the emptiness of visible objects, nor do they cling to the non-emptiness of visible objects; they do not cling to the emptiness of sounds, smells, tastes, tangible objects, and dharmas, nor do they cling to the non-emptiness of sounds, smells, tastes, tangible objects, and dharmas.
They do not cling to the signlessness of visible objects, nor do they cling to the possession of signs of visible objects; they do not cling to the signlessness of sounds, smells, tastes, tangible objects, and dharmas, nor do they cling to the possession of signs of sounds, smells, tastes, tangible objects, and dharmas.
They do not cling to the wishlessness of visible objects, nor do they cling to having wishes regarding visible objects; they do not cling to the wishlessness of sounds, smells, tastes, tangible objects, and dharmas, nor do they cling to having wishes regarding sounds, smells, tastes, tangible objects, and dharmas.
Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā, because they are in accord with such dharmas, are therefore called those who are in accord with Prajñāpāramitā.
Furthermore, Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā 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, and mind elements, nor do they cling to the non-existence of the ear, nose, tongue, body, and 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, and mind elements, nor do they cling to the impermanence of the ear, nose, tongue, body, and mind elements.
They do not cling to the happiness of the eye element, nor do they cling to the suffering of the eye element; they do not cling to the happiness of the ear, nose, tongue, body, and mind elements, nor do they cling to the suffering of the ear, nose, tongue, body, and 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, and mind elements, nor do they cling to the non-self of the ear, nose, tongue, body, and mind elements.
They do not cling to the tranquility of the eye element, nor do they cling to the non-tranquility of the eye element; they do not cling to the tranquility of the ear, nose, tongue, body, and mind elements, nor do they cling to the non-tranquility of the ear, nose, tongue, body, and 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, and mind elements, nor do they cling to the non-emptiness of the ear, nose, tongue, body, and mind elements.
They do not cling to the signlessness of the eye element, nor do they cling to the possession of signs of the eye element; they do not cling to the signlessness of the ear, nose, tongue, body, and mind elements, nor do they cling to the possession of signs of the ear, nose, tongue, body, and mind elements.
They do not cling to the wishlessness of the eye element, nor do they cling to having wishes regarding the eye element; they do not cling to the wishlessness of the ear, nose, tongue, body, and mind elements, nor do they cling to having wishes regarding the ear, nose, tongue, body, and mind elements.
Śāriputra, the Great Bodhisattvas who practice Prajñāpāramitā, because they are in accord with such dharmas, are therefore called those who are in accord with Prajñāpāramitā.