THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 95
Chapter 27: SEEKING PRAJÑĀ (7)
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in all the dhāraṇī dharma gates, should not be sought in all the samādhi dharma gates; should not be sought apart from all the dhāraṇī dharma gates, should not be sought apart from all the samādhi dharma gates. Why? Because whether all the dhāraṇī dharma gates, or all the samādhi dharma gates; or the separation from all the dhāraṇī dharma gates, or the separation from all the samādhi dharma gates; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not all the dhāraṇī dharma gates, is not all the samādhi dharma gates; is not the separation from all the dhāraṇī dharma gates, is not the separation from all the samādhi dharma gates. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not all the dhāraṇī dharma gates, is not all the samādhi dharma gates; is not the separation from all the dhāraṇī dharma gates, is not the separation from all the samādhi dharma gates. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in all the dhāraṇī dharma gates, should not be sought in all the samādhi dharma gates; should not be sought apart from all the dhāraṇī dharma gates, should not be sought apart from all the samādhi dharma gates.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in stream-enterers, should not be sought in once-returners, non-returners, or arahants; should not be sought apart from stream-enterers, should not be sought apart from once-returners, non-returners, or arahants. Why? Because whether stream-enterers, or once-returners, non-returners, arahants; or the separation from stream-enterers, or the separation from once-returners, non-returners, arahants; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not stream-enterers, is not once-returners, non-returners, or arahants; is not the separation from stream-enterers, is not the separation from once-returners, non-returners, or arahants. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not stream-enterers, is not once-returners, non-returners, or arahants; is not the separation from stream-enterers, is not the separation from once-returners, non-returners, or arahants. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in stream-enterers, should not be sought in once-returners, non-returners, or arahants; should not be sought apart from stream-enterers, should not be sought apart from once-returners, non-returners, or arahants.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the stream-entry path and stream-entry fruit, should not be sought in the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit; should not be sought apart from the stream-entry path and stream-entry fruit, should not be sought apart from the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit. Why? Because whether the stream-entry path, stream-entry fruit, or the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, arahant fruit; or the separation from the stream-entry path, stream-entry fruit, or the separation from the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, arahant fruit; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the stream-entry path and stream-entry fruit, is not the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit; is not the separation from the stream-entry path and stream-entry fruit, is not the separation from the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the stream-entry path and stream-entry fruit, is not the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit; is not the separation from the stream-entry path and stream-entry fruit, is not the separation from the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the stream-entry path and stream-entry fruit, should not be sought in the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit; should not be sought apart from the stream-entry path and stream-entry fruit, should not be sought apart from the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in pratyekabuddhas, should not be sought in the pratyekabuddha path or pratyekabuddha fruit; should not be sought apart from pratyekabuddhas, should not be sought apart from the pratyekabuddha path or pratyekabuddha fruit. Why? Because whether pratyekabuddhas, or the pratyekabuddha path, pratyekabuddha fruit; or the separation from pratyekabuddhas, or the separation from the pratyekabuddha path, pratyekabuddha fruit; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not pratyekabuddhas, is not the pratyekabuddha path or pratyekabuddha fruit; is not the separation from pratyekabuddhas, is not the separation from the pratyekabuddha path or pratyekabuddha fruit. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not pratyekabuddhas, is not the pratyekabuddha path or pratyekabuddha fruit; is not the separation from pratyekabuddhas, is not the separation from the pratyekabuddha path or pratyekabuddha fruit. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in pratyekabuddhas, should not be sought in the pratyekabuddha path or pratyekabuddha fruit; should not be sought apart from pratyekabuddhas, should not be sought apart from the pratyekabuddha path or pratyekabuddha fruit.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in Great Bodhisattvas, should not be sought in the Samyaksaṃbuddha; should not be sought apart from Great Bodhisattvas, should not be sought apart from the Samyaksaṃbuddha. Why? Because whether Great Bodhisattvas, or the Samyaksaṃbuddha; or the separation from Great Bodhisattvas, or the separation from the Samyaksaṃbuddha; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not Great Bodhisattvas, is not the Samyaksaṃbuddha; is not the separation from Great Bodhisattvas, is not the separation from the Samyaksaṃbuddha. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not Great Bodhisattvas, is not the Samyaksaṃbuddha; is not the separation from Great Bodhisattvas, is not the separation from the Samyaksaṃbuddha. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in Great Bodhisattvas, should not be sought in the Samyaksaṃbuddha; should not be sought apart from Great Bodhisattvas, should not be sought apart from the Samyaksaṃbuddha.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharmas of Great Bodhisattvas, should not be sought in the fruit of Supreme Enlightenment; should not be sought apart from the dharmas of Great Bodhisattvas, should not be sought apart from the fruit of Supreme Enlightenment. Why? Because whether the dharmas of Great Bodhisattvas, or the fruit of Supreme Enlightenment; or the separation from the dharmas of Great Bodhisattvas, or the separation from the fruit of Supreme Enlightenment; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharmas of Great Bodhisattvas, is not the fruit of Supreme Enlightenment; is not the separation from the dharmas of Great Bodhisattvas, is not the separation from the fruit of Supreme Enlightenment. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharmas of Great Bodhisattvas, is not the fruit of Supreme Enlightenment; is not the separation from the dharmas of Great Bodhisattvas, is not the separation from the fruit of Supreme Enlightenment. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharmas of Great Bodhisattvas, should not be sought in the fruit of Supreme Enlightenment; should not be sought apart from the dharmas of Great Bodhisattvas, should not be sought apart from the fruit of Supreme Enlightenment.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the Śrāvaka vehicle, should not be sought in the Pratyekabuddha vehicle or the Supreme Vehicle; should not be sought apart from the Śrāvaka vehicle, should not be sought apart from the Pratyekabuddha vehicle or the Supreme Vehicle. Why? Because whether the Śrāvaka vehicle, or the Pratyekabuddha vehicle, Supreme Vehicle; or the separation from the Śrāvaka vehicle, or the separation from the Pratyekabuddha vehicle, Supreme Vehicle; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the Śrāvaka vehicle, is not the Pratyekabuddha vehicle or the Supreme Vehicle; is not the separation from the Śrāvaka vehicle, is not the separation from the Pratyekabuddha vehicle or the Supreme Vehicle. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the Śrāvaka vehicle, is not the Pratyekabuddha vehicle or the Supreme Vehicle; is not the separation from the Śrāvaka vehicle, is not the separation from the Pratyekabuddha vehicle or the Supreme Vehicle. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the Śrāvaka vehicle, should not be sought in the Pratyekabuddha vehicle or the Supreme Vehicle; should not be sought apart from the Śrāvaka vehicle, should not be sought apart from the Pratyekabuddha vehicle or the Supreme Vehicle.
Furthermore, Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of form, should not be sought in the suchness of feeling, perception, formation, or consciousness; should not be sought apart from the suchness of form, should not be sought apart from the suchness of feeling, perception, formation, or consciousness. Why? Because whether the suchness of form, or the suchness of feeling, perception, formation, consciousness; or the separation from the suchness of form, or the separation from the suchness of feeling, perception, formation, consciousness; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of form, is not the suchness of feeling, perception, formation, or consciousness; does not depart from the suchness of form, does not depart from the suchness of feeling, perception, formation, or consciousness. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of form, is not the suchness of feeling, perception, formation, or consciousness; does not depart from the suchness of form, does not depart from the suchness of feeling, perception, formation, or consciousness. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of form, should not be sought in the suchness of feeling, perception, formation, or consciousness; should not be sought apart from the suchness of form, should not be sought apart from the suchness of feeling, perception, formation, or consciousness.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the eye base, should not be sought in the suchness of the ear, nose, tongue, body, or mind base; should not be sought apart from the suchness of the eye base, should not be sought apart from the suchness of the ear, nose, tongue, body, or mind base. Why? Because whether the suchness of the eye base, or the suchness of the ear, nose, tongue, body, mind base; or the separation from the suchness of the eye base, or the separation from the suchness of the ear, nose, tongue, body, mind base; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the eye base, is not the suchness of the ear, nose, tongue, body, or mind base; does not depart from the suchness of the eye base, does not depart from the suchness of the ear, nose, tongue, body, or mind base. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the eye base, is not the suchness of the ear, nose, tongue, body, or mind base; does not depart from the suchness of the eye base, does not depart from the suchness of the ear, nose, tongue, body, or mind base. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the eye base, should not be sought in the suchness of the ear, nose, tongue, body, or mind base; should not be sought apart from the suchness of the eye base, should not be sought apart from the suchness of the ear, nose, tongue, body, or mind base.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the form base, should not be sought in the suchness of the sound, smell, taste, touch, or dharma base; should not be sought apart from the suchness of the form base, should not be sought apart from the suchness of the sound, smell, taste, touch, or dharma base. Why? Because whether the suchness of the form base, or the suchness of the sound, smell, taste, touch, dharma base; or the separation from the suchness of the form base, or the separation from the suchness of the sound, smell, taste, touch, dharma base; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the form base, is not the suchness of the sound, smell, taste, touch, or dharma base; does not depart from the suchness of the form base, does not depart from the suchness of the sound, smell, taste, touch, or dharma base. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the form base, is not the suchness of the sound, smell, taste, touch, or dharma base; does not depart from the suchness of the form base, does not depart from the suchness of the sound, smell, taste, touch, or dharma base. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the form base, should not be sought in the suchness of the sound, smell, taste, touch, or dharma base; should not be sought apart from the suchness of the form base, should not be sought apart from the suchness of the sound, smell, taste, touch, or dharma base.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the eye element, should not be sought in the suchness of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition; should not be sought apart from the suchness of the eye element, should not be sought apart from the suchness of the form element through the feelings arising from eye contact as condition. Why? Because whether the suchness of the eye element, or the suchness of the form element through the feelings arising from eye contact as condition; or the separation from the suchness of the eye element, or the separation from the suchness of the form element through the feelings arising from eye contact as condition; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the eye element, is not the suchness of the form element, eye consciousness element, eye contact, or the feelings arising from eye contact as condition; does not depart from the suchness of the eye element, does not depart from the suchness of the form element through the feelings arising from eye contact as condition. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the eye element, is not the suchness of the form element through the feelings arising from eye contact as condition; does not depart from the suchness of the eye element, does not depart from the suchness of the form element through the feelings arising from eye contact as condition. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the eye element, should not be sought in the suchness of the form element through the feelings arising from eye contact as condition; should not be sought apart from the suchness of the eye element, should not be sought apart from the suchness of the form element through the feelings arising from eye contact as condition.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the ear element, should not be sought in the suchness of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition; should not be sought apart from the suchness of the ear element, should not be sought apart from the suchness of the sound element through the feelings arising from ear contact as condition. Why? Because whether the suchness of the ear element, or the suchness of the sound element through the feelings arising from ear contact as condition; or the separation from the suchness of the ear element, or the separation from the suchness of the sound element through the feelings arising from ear contact as condition; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the ear element, is not the suchness of the sound element, ear consciousness element, ear contact, or the feelings arising from ear contact as condition; does not depart from the suchness of the ear element, does not depart from the suchness of the sound element through the feelings arising from ear contact as condition. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the suchness of the ear element, is not the suchness of the sound element through the feelings arising from ear contact as condition; does not depart from the suchness of the ear element, does not depart from the suchness of the sound element through the feelings arising from ear contact as condition. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the ear element, should not be sought in the suchness of the sound element through the feelings arising from ear contact as condition; should not be sought apart from the suchness of the ear element, should not be sought apart from the suchness of 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 suchness of the nose element, should not be sought in the suchness of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition; should not be sought apart from the suchness of the nose element, should not be sought apart from the suchness of the smell element through the feelings arising from nose contact as condition. Why? Because whether the suchness of the nose element, or the suchness of the smell element through the feelings arising from nose contact as condition; or the separation from the suchness of the nose element, or the separation from the suchness of 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 suchness of the nose element, is not the suchness of the smell element, nose consciousness element, nose contact, or the feelings arising from nose contact as condition; does not depart from the suchness of the nose element, does not depart from the suchness of 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 suchness of the nose element, is not the suchness of the smell element through the feelings arising from nose contact as condition; does not depart from the suchness of the nose element, does not depart from the suchness of 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 suchness of the nose element, should not be sought in the suchness of the smell element through the feelings arising from nose contact as condition; should not be sought apart from the suchness of the nose element, should not be sought apart from the suchness of 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 suchness of the tongue element, should not be sought in the suchness of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition; should not be sought apart from the suchness of the tongue element, should not be sought apart from the suchness of the taste element through the feelings arising from tongue contact as condition. Why? Because whether the suchness of the tongue element, or the suchness of the taste element through the feelings arising from tongue contact as condition; or the separation from the suchness of the tongue element, or the separation from the suchness of 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 suchness of the tongue element, is not the suchness of the taste element, tongue consciousness element, tongue contact, or the feelings arising from tongue contact as condition; does not depart from the suchness of the tongue element, does not depart from the suchness of 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 suchness of the tongue element, is not the suchness of the taste element through the feelings arising from tongue contact as condition; does not depart from the suchness of the tongue element, does not depart from the suchness of 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 suchness of the tongue element, should not be sought in the suchness of the taste element through the feelings arising from tongue contact as condition; should not be sought apart from the suchness of the tongue element, should not be sought apart from the suchness of 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 suchness of the body element, should not be sought in the suchness of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition; should not be sought apart from the suchness of the body element, should not be sought apart from the suchness of the touch element through the feelings arising from body contact as condition. Why? Because whether the suchness of the body element, or the suchness of the touch element through the feelings arising from body contact as condition; or the separation from the suchness of the body element, or the separation from the suchness of 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 suchness of the body element, is not the suchness of the touch element, body consciousness element, body contact, or the feelings arising from body contact as condition; does not depart from the suchness of the body element, does not depart from the suchness of 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 suchness of the body element, is not the suchness of the touch element through the feelings arising from body contact as condition; does not depart from the suchness of the body element, does not depart from the suchness of 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 suchness of the body element, should not be sought in the suchness of the touch element through the feelings arising from body contact as condition; should not be sought apart from the suchness of the body element, should not be sought apart from the suchness of 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 suchness of the mind element, should not be sought in the suchness of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition; should not be sought apart from the suchness of the mind element, should not be sought apart from the suchness of the dharma element through the feelings arising from mind contact as condition. Why? Because whether the suchness of the mind element, or the suchness of the dharma element through the feelings arising from mind contact as condition; or the separation from the suchness of the mind element, or the separation from the suchness of 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 suchness of the mind element, is not the suchness of the dharma element, mind consciousness element, mind contact, or the feelings arising from mind contact as condition; does not depart from the suchness of the mind element, does not depart from the suchness of 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 suchness of the mind element, is not the suchness of the dharma element through the feelings arising from mind contact as condition; does not depart from the suchness of the mind element, does not depart from the suchness of 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 suchness of the mind element, should not be sought in the suchness of the dharma element through the feelings arising from mind contact as condition; should not be sought apart from the suchness of the mind element, should not be sought apart from the suchness of 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 suchness of the earth element, should not be sought in the suchness of the water, fire, wind, space, or consciousness element; should not be sought apart from the suchness of the earth element, should not be sought apart from the suchness of the water, fire, wind, space, or consciousness element. Why? Because whether the suchness of the earth element, or the suchness of the water, fire, wind, space, consciousness element; or the separation from the suchness of the earth element, or the separation from the suchness of 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 suchness of the earth element, is not the suchness of the water, fire, wind, space, or consciousness element; does not depart from the suchness of the earth element, does not depart from the suchness of 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 suchness of the earth element, is not the suchness of the water, fire, wind, space, or consciousness element; does not depart from the suchness of the earth element, does not depart from the suchness of the water, fire, wind, space, or consciousness element. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the earth element, should not be sought in the suchness of the water, fire, wind, space, or consciousness element; should not be sought apart from the suchness of the earth element, should not be sought apart from the suchness of the water, fire, wind, space, or consciousness element.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of the noble truth of suffering, should not be sought in the suchness of the noble truths of origination, cessation, or the path; should not be sought apart from the suchness of the noble truth of suffering, should not be sought apart from the suchness of the noble truths of origination, cessation, or the path. Why? Because whether the suchness of the noble truth of suffering, or the suchness of the noble truths of origination, cessation, the path; or the separation from the suchness of the noble truth of suffering, or the separation from the suchness of 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 suchness of the noble truth of suffering, is not the suchness of the noble truths of origination, cessation, or the path; does not depart from the suchness of the noble truth of suffering, does not depart from the suchness of 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 suchness of the noble truth of suffering, is not the suchness of the noble truths of origination, cessation, or the path; does not depart from the suchness of the noble truth of suffering, does not depart from the suchness of 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 suchness of the noble truth of suffering, should not be sought in the suchness of the noble truths of origination, cessation, or the path; should not be sought apart from the suchness of the noble truth of suffering, should not be sought apart from the suchness of the noble truths of origination, cessation, or the path.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of ignorance, should not be sought in the suchness of 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 the suchness of ignorance, should not be sought apart from the suchness of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair. Why? Because whether the suchness of ignorance, or the suchness of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair; or the separation from the suchness of ignorance, or the separation from the suchness of 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 the suchness of ignorance, is not the suchness of 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; does not depart from the suchness of ignorance, does not depart from the suchness of 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 the suchness of ignorance, is not the suchness of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair; does not depart from the suchness of ignorance, does not depart from the suchness of 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 the suchness of ignorance, should not be sought in the suchness of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair; should not be sought apart from the suchness of ignorance, should not be sought apart from the suchness of 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 the suchness of inner emptiness, should not be sought in the suchness of 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 the suchness of inner emptiness, should not be sought apart from the suchness of outer emptiness through emptiness of non-nature-self-nature. Why? Because whether the suchness of inner emptiness, or the suchness of outer emptiness through emptiness of non-nature-self-nature; or the separation from the suchness of inner emptiness, or the separation from the suchness of 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 the suchness of inner emptiness, is not the suchness of 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; does not depart from the suchness of inner emptiness, does not depart from the suchness of 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 the suchness of inner emptiness, is not the suchness of outer emptiness through emptiness of non-nature-self-nature; does not depart from the suchness of inner emptiness, does not depart from the suchness of outer emptiness through emptiness of non-nature-self-nature. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of inner emptiness, should not be sought in the suchness of outer emptiness through emptiness of non-nature-self-nature; should not be sought apart from the suchness of inner emptiness, should not be sought apart from the suchness of outer emptiness through emptiness of non-nature-self-nature.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of suchness, should not be sought in the suchness of 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 the suchness of suchness, should not be sought apart from the suchness of the dharma realm through the inconceivable realm. Why? Because whether the suchness of suchness, or the suchness of the dharma realm through the inconceivable realm; or the separation from the suchness of suchness, or the separation from the suchness of 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 the suchness of suchness, is not the suchness of 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; does not depart from the suchness of suchness, does not depart from the suchness of 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 the suchness of suchness, is not the suchness of the dharma realm through the inconceivable realm; does not depart from the suchness of suchness, does not depart from the suchness of the dharma realm through the inconceivable realm. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the suchness of suchness, should not be sought in the suchness of the dharma realm through the inconceivable realm; should not be sought apart from the suchness of suchness, should not be sought apart from the suchness of the dharma realm through the inconceivable realm.