THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 94
Chapter 27: SEEKING PRAJÑĀ (6)
At that time, the Elder Subhūti again addressed Indra Śakra:
“Kauśika, you earlier asked: where should the perfection of wisdom that a Great Bodhisattva practices be sought?
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in form, should not be sought in feeling, perception, formation, or consciousness; should not be sought apart from form, should not be sought apart from feeling, perception, formation, or consciousness. Why? Because whether form, or feeling, perception, formation, consciousness; or the separation from form, or the separation from 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 form, is not feeling, perception, formation, or consciousness; is not the separation from form, is not the separation from 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 form, is not feeling, perception, formation, or consciousness; is not the separation from form, is not the separation from feeling, perception, formation, or consciousness. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in form, should not be sought in feeling, perception, formation, or consciousness; should not be sought apart from form, should not be sought apart from feeling, perception, formation, or consciousness.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the eye base, should not be sought in the ear, nose, tongue, body, or mind base; should not be sought apart from the eye base, should not be sought apart from the ear, nose, tongue, body, or mind base. Why? Because whether the eye base, or the ear, nose, tongue, body, mind base; or the separation from the eye base, or the separation from 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 eye base, is not the ear, nose, tongue, body, or mind base; is not the separation from the eye base, is not the separation from 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 eye base, is not the ear, nose, tongue, body, or mind base; is not the separation from the eye base, is not the separation from the ear, nose, tongue, body, or mind base. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the eye base, should not be sought in the ear, nose, tongue, body, or mind base; should not be sought apart from the eye base, should not be sought apart from the ear, nose, tongue, body, or mind base.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the form base, should not be sought in the sound, smell, taste, touch, or dharma base; should not be sought apart from the form base, should not be sought apart from the sound, smell, taste, touch, or dharma base. Why? Because whether the form base, or the sound, smell, taste, touch, dharma base; or the separation from the form base, or the separation from 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 form base, is not the sound, smell, taste, touch, or dharma base; is not the separation from the form base, is not the separation from 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 form base, is not the sound, smell, taste, touch, or dharma base; is not the separation from the form base, is not the separation from the sound, smell, taste, touch, or dharma base. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the form base, should not be sought in the sound, smell, taste, touch, or dharma base; should not be sought apart from the form base, should not be sought apart from the sound, smell, taste, touch, or dharma base.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the eye element, should not be sought in the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition; should not be sought apart from the eye element, should not be sought apart from the form element through the feelings arising from eye contact as condition. Why? Because whether the eye element, or the form element through the feelings arising from eye contact as condition; or the separation from the eye element, or the separation from 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 eye element, is not the form element, eye consciousness element, eye contact, or the feelings arising from eye contact as condition; is not the separation from the eye element, is not the separation from 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 eye element, is not the form element through the feelings arising from eye contact as condition; is not the separation from the eye element, is not the separation from 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 eye element, should not be sought in the form element through the feelings arising from eye contact as condition; should not be sought apart from the eye element, should not be sought apart from 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 ear element, should not be sought in the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition; should not be sought apart from the ear element, should not be sought apart from the sound element through the feelings arising from ear contact as condition. Why? Because whether the ear element, or the sound element through the feelings arising from ear contact as condition; or the separation from the ear element, or the separation from 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 ear element, is not the sound element, ear consciousness element, ear contact, or the feelings arising from ear contact as condition; is not the separation from the ear element, is not the separation from 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 ear element, is not the sound element through the feelings arising from ear contact as condition; is not the separation from the ear element, is not the separation from 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 ear element, should not be sought in the sound element through the feelings arising from ear contact as condition; should not be sought apart from the ear element, should not be sought apart from the sound element through the feelings arising from ear contact as condition.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the nose element, should not be sought in the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition; should not be sought apart from the nose element, should not be sought apart from the smell element through the feelings arising from nose contact as condition. Why? Because whether the nose element, or the smell element through the feelings arising from nose contact as condition; or the separation from the nose element, or the separation from the smell element through the feelings arising from nose 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 nose element, is not the smell element, nose consciousness element, nose contact, or the feelings arising from nose contact as condition; is not the separation from the nose element, is not the separation from the smell element through the feelings arising from nose 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 nose element, is not the smell element through the feelings arising from nose contact as condition; is not the separation from the nose element, is not the separation from the smell element through the feelings arising from nose contact as condition. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the nose element, should not be sought in the smell element through the feelings arising from nose contact as condition; should not be sought apart from the nose element, should not be sought apart from the smell element through the feelings arising from nose contact as condition.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the tongue element, should not be sought in the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition; should not be sought apart from the tongue element, should not be sought apart from the taste element through the feelings arising from tongue contact as condition. Why? Because whether the tongue element, or the taste element through the feelings arising from tongue contact as condition; or the separation from the tongue element, or the separation from the taste element through the feelings arising from tongue 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 tongue element, is not the taste element, tongue consciousness element, tongue contact, or the feelings arising from tongue contact as condition; is not the separation from the tongue element, is not the separation from the taste element through the feelings arising from tongue 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 tongue element, is not the taste element through the feelings arising from tongue contact as condition; is not the separation from the tongue element, is not the separation from the taste element through the feelings arising from tongue contact as condition. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the tongue element, should not be sought in the taste element through the feelings arising from tongue contact as condition; should not be sought apart from the tongue element, should not be sought apart from the taste element through the feelings arising from tongue contact as condition.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the body element, should not be sought in the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition; should not be sought apart from the body element, should not be sought apart from the touch element through the feelings arising from body contact as condition. Why? Because whether the body element, or the touch element through the feelings arising from body contact as condition; or the separation from the body element, or the separation from the touch element through the feelings arising from body 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 body element, is not the touch element, body consciousness element, body contact, or the feelings arising from body contact as condition; is not the separation from the body element, is not the separation from the touch element through the feelings arising from body 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 body element, is not the touch element through the feelings arising from body contact as condition; is not the separation from the body element, is not the separation from the touch element through the feelings arising from body contact as condition. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the body element, should not be sought in the touch element through the feelings arising from body contact as condition; should not be sought apart from the body element, should not be sought apart from the touch element through the feelings arising from body contact as condition.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the mind element, should not be sought in the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition; should not be sought apart from the mind element, should not be sought apart from the dharma element through the feelings arising from mind contact as condition. Why? Because whether the mind element, or the dharma element through the feelings arising from mind contact as condition; or the separation from the mind element, or the separation from the dharma element through the feelings arising from mind 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 mind element, is not the dharma element, mind consciousness element, mind contact, or the feelings arising from mind contact as condition; is not the separation from the mind element, is not the separation from the dharma element through the feelings arising from mind 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 mind element, is not the dharma element through the feelings arising from mind contact as condition; is not the separation from the mind element, is not the separation from the dharma element through the feelings arising from mind contact as condition. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the mind element, should not be sought in the dharma element through the feelings arising from mind contact as condition; should not be sought apart from the mind element, should not be sought apart from the dharma element through the feelings arising from mind contact as condition.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the earth element, should not be sought in the water, fire, wind, space, or consciousness element; should not be sought apart from the earth element, should not be sought apart from the water, fire, wind, space, or consciousness element. Why? Because whether the earth element, or the water, fire, wind, space, consciousness element; or the separation from the earth element, or the separation from the water, fire, wind, space, consciousness element; 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 earth element, is not the water, fire, wind, space, or consciousness element; is not the separation from the earth element, is not the separation from the water, fire, wind, space, or consciousness element. 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 earth element, is not the water, fire, wind, space, or consciousness element; is not the separation from the earth element, is not the separation from the water, fire, wind, space, or consciousness element. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the earth element, should not be sought in the water, fire, wind, space, or consciousness element; should not be sought apart from the earth element, should not be sought apart from the water, fire, wind, space, or consciousness element.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the noble truth of suffering, should not be sought in the noble truths of origination, cessation, or the path; should not be sought apart from the noble truth of suffering, should not be sought apart from the noble truths of origination, cessation, or the path. Why? Because whether the noble truth of suffering, or the noble truths of origination, cessation, the path; or the separation from the noble truth of suffering, or the separation from the noble truths of origination, cessation, the 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 noble truth of suffering, is not the noble truths of origination, cessation, or the path; is not the separation from the noble truth of suffering, is not the separation from the noble truths of origination, cessation, or the 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 noble truth of suffering, is not the noble truths of origination, cessation, or the path; is not the separation from the noble truth of suffering, is not the separation from the noble truths of origination, cessation, or the path. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the noble truth of suffering, should not be sought in the noble truths of origination, cessation, or the path; should not be sought apart from the noble truth of suffering, should not be sought apart from the noble truths of origination, cessation, or the path.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in ignorance, should not be sought in formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair; should not be sought apart from ignorance, should not be sought apart from formations through aging-and-death with sorrow, lamentation, pain, grief, and despair. Why? Because whether ignorance, or formations through aging-and-death with sorrow, lamentation, pain, grief, and despair; or the separation from ignorance, or the separation from formations through aging-and-death with sorrow, lamentation, pain, grief, and despair; 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 ignorance, is not formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, or aging-and-death with sorrow, lamentation, pain, grief, and despair; is not the separation from ignorance, is not the separation from formations through aging-and-death with sorrow, lamentation, pain, grief, and despair. 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 ignorance, is not formations through aging-and-death with sorrow, lamentation, pain, grief, and despair; is not the separation from ignorance, is not the separation from formations through aging-and-death with sorrow, lamentation, pain, grief, and despair. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in ignorance, should not be sought in formations through aging-and-death with sorrow, lamentation, pain, grief, and despair; should not be sought apart from ignorance, should not be sought apart from formations through aging-and-death with sorrow, lamentation, pain, grief, and despair.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in inner emptiness, should not be sought in outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, or emptiness of non-nature-self-nature; should not be sought apart from inner emptiness, should not be sought apart from outer emptiness through emptiness of non-nature-self-nature. Why? Because whether inner emptiness, or outer emptiness through emptiness of non-nature-self-nature; or the separation from inner emptiness, or the separation from outer emptiness through emptiness of non-nature-self-nature; 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 inner emptiness, is not outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, or emptiness of non-nature-self-nature; is not the separation from inner emptiness, is not the separation from outer emptiness through emptiness of non-nature-self-nature. 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 inner emptiness, is not outer emptiness through emptiness of non-nature-self-nature; is not the separation from inner emptiness, is not the separation from outer emptiness through emptiness of non-nature-self-nature. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in inner emptiness, should not be sought in outer emptiness through emptiness of non-nature-self-nature; should not be sought apart from inner emptiness, should not be sought apart from outer emptiness through emptiness of non-nature-self-nature.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in suchness, should not be sought in the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, or the inconceivable realm; should not be sought apart from suchness, should not be sought apart from the dharma realm through the inconceivable realm. Why? Because whether suchness, or the dharma realm through the inconceivable realm; or the separation from suchness, or the separation from the dharma realm through the inconceivable realm; 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 suchness, is not the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, or the inconceivable realm; is not the separation from suchness, is not the separation from the dharma realm through the inconceivable realm. 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 suchness, is not the dharma realm through the inconceivable realm; is not the separation from suchness, is not the separation from the dharma realm through the inconceivable realm. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in suchness, should not be sought in the dharma realm through the inconceivable realm; should not be sought apart from suchness, should not be sought apart from the dharma realm through the inconceivable realm.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the perfection of generosity, should not be sought in the perfections of pure precepts, patience, energy, meditation, or wisdom; should not be sought apart from the perfection of generosity, should not be sought apart from the perfections of pure precepts, patience, energy, meditation, or wisdom. Why? Because whether the perfection of generosity, or the perfections of pure precepts, patience, energy, meditation, wisdom; or the separation from the perfection of generosity, or the separation from 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 perfection of generosity, is not the perfections of pure precepts, patience, energy, meditation, or wisdom; is not the separation from the perfection of generosity, is not the separation from 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 perfection of generosity, is not the perfections of pure precepts, patience, energy, meditation, or wisdom; is not the separation from the perfection of generosity, is not the separation from 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 perfection of generosity, should not be sought in the perfections of pure precepts, patience, energy, meditation, or wisdom; should not be sought apart from the perfection of generosity, should not be sought apart from 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 four dhyānas, should not be sought in the four immeasurables or four formless concentrations; should not be sought apart from the four dhyānas, should not be sought apart from the four immeasurables or four formless concentrations. Why? Because whether the four dhyānas, or the four immeasurables, four formless concentrations; or the separation from the four dhyānas, or the separation from 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 four dhyānas, is not the four immeasurables or four formless concentrations; is not the separation from the four dhyānas, is not the separation from 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 four dhyānas, is not the four immeasurables or four formless concentrations; is not the separation from the four dhyānas, is not the separation from the four immeasurables or four formless concentrations. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the four dhyānas, should not be sought in the four immeasurables or four formless concentrations; should not be sought apart from the four dhyānas, should not be sought apart from the four immeasurables or four formless concentrations.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the eight liberations, should not be sought in the eight spheres of mastery, nine successive concentrations, or ten totalities; should not be sought apart from the eight liberations, should not be sought apart from the eight spheres of mastery, nine successive concentrations, or ten totalities. Why? Because whether the eight liberations, or the eight spheres of mastery, nine successive concentrations, ten totalities; or the separation from the eight liberations, or the separation from 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 eight liberations, is not the eight spheres of mastery, nine successive concentrations, or ten totalities; is not the separation from the eight liberations, is not the separation from 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 eight liberations, is not the eight spheres of mastery, nine successive concentrations, or ten totalities; is not the separation from the eight liberations, is not the separation from 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 eight liberations, should not be sought in the eight spheres of mastery, nine successive concentrations, or ten totalities; should not be sought apart from the eight liberations, should not be sought apart from 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 four foundations of mindfulness, should not be sought in 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 four foundations of mindfulness, should not be sought apart from the four right efforts through the noble eightfold path. Why? Because whether the four foundations of mindfulness, or the four right efforts through the noble eightfold path; or the separation from the four foundations of mindfulness, or the separation from 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 four foundations of mindfulness, is not the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path; is not the separation from the four foundations of mindfulness, is not the separation from 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 four foundations of mindfulness, is not the four right efforts through the noble eightfold path; is not the separation from the four foundations of mindfulness, is not the separation from 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 four foundations of mindfulness, should not be sought in the four right efforts through the noble eightfold path; should not be sought apart from the four foundations of mindfulness, should not be sought apart from 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 dharma gate of liberation through emptiness, should not be sought in the dharma gates of liberation through signlessness or wishlessness; should not be sought apart from the dharma gate of liberation through emptiness, should not be sought apart from the dharma gates of liberation through signlessness or wishlessness. Why? Because whether the dharma gate of liberation through emptiness, or the dharma gates of liberation through signlessness, wishlessness; or the separation from the dharma gate of liberation through emptiness, or the separation from 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 dharma gate of liberation through emptiness, is not the dharma gates of liberation through signlessness or wishlessness; is not the separation from the dharma gate of liberation through emptiness, is not the separation from 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 dharma gate of liberation through emptiness, is not the dharma gates of liberation through signlessness or wishlessness; is not the separation from the dharma gate of liberation through emptiness, is not the separation from 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 dharma gate of liberation through emptiness, should not be sought in the dharma gates of liberation through signlessness or wishlessness; should not be sought apart from the dharma gate of liberation through emptiness, should not be sought apart from 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 five kinds of eyes, should not be sought in the six supernatural powers; should not be sought apart from the five kinds of eyes, should not be sought apart from the six supernatural powers. Why? Because whether the five kinds of eyes, or the six supernatural powers; or the separation from the five kinds of eyes, or the separation from 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 five kinds of eyes, is not the six supernatural powers; is not the separation from the five kinds of eyes, is not the separation from 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 five kinds of eyes, is not the six supernatural powers; is not the separation from the five kinds of eyes, is not the separation from the six supernatural powers. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the five kinds of eyes, should not be sought in the six supernatural powers; should not be sought apart from the five kinds of eyes, should not be sought apart from the six supernatural powers.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the ten powers of the Buddha, should not be sought in 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 ten powers of the Buddha, should not be sought apart from the four fearlessnesses through the eighteen unshared qualities of the Buddha. Why? Because whether the ten powers of the Buddha, or the four fearlessnesses through the eighteen unshared qualities of the Buddha; or the separation from the ten powers of the Buddha, or the separation from 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 ten powers of the Buddha, is not the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha; is not the separation from the ten powers of the Buddha, is not the separation from 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 ten powers of the Buddha, is not the four fearlessnesses through the eighteen unshared qualities of the Buddha; is not the separation from the ten powers of the Buddha, is not the separation from 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 ten powers of the Buddha, should not be sought in the four fearlessnesses through the eighteen unshared qualities of the Buddha; should not be sought apart from the ten powers of the Buddha, should not be sought apart from 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 dharma of non-forgetfulness, should not be sought in the nature of constant equanimity; should not be sought apart from the dharma of non-forgetfulness, should not be sought apart from the nature of constant equanimity. Why? Because whether the dharma of non-forgetfulness, or the nature of constant equanimity; or the separation from the dharma of non-forgetfulness, or the separation from 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 dharma of non-forgetfulness, is not the nature of constant equanimity; is not the separation from the dharma of non-forgetfulness, is not the separation from 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 dharma of non-forgetfulness, is not the nature of constant equanimity; is not the separation from the dharma of non-forgetfulness, is not the separation from the nature of constant equanimity. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma of non-forgetfulness, should not be sought in the nature of constant equanimity; should not be sought apart from the dharma of non-forgetfulness, should not be sought apart from the nature of constant equanimity.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the wisdom of all-knowing, should not be sought in the wisdom of the aspects of the path or wisdom of all aspects; should not be sought apart from the wisdom of all-knowing, should not be sought apart from the wisdom of the aspects of the path or wisdom of all aspects. Why? Because whether the wisdom of all-knowing, or the wisdom of the aspects of the path, wisdom of all aspects; or the separation from the wisdom of all-knowing, or the separation from 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 wisdom of all-knowing, is not the wisdom of the aspects of the path or wisdom of all aspects; is not the separation from the wisdom of all-knowing, is not the separation from 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 wisdom of all-knowing, is not the wisdom of the aspects of the path or wisdom of all aspects; is not the separation from the wisdom of all-knowing, is not the separation from 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 wisdom of all-knowing, should not be sought in the wisdom of the aspects of the path or wisdom of all aspects; should not be sought apart from the wisdom of all-knowing, should not be sought apart from the wisdom of the aspects of the path or wisdom of all aspects.