THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 97
Chapter 27: SEEKING PRAJÑĀ (9)
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the nose element, should not be sought in the dharma-nature 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 dharma-nature of the nose element, should not be sought apart from the dharma-nature of the smell element through the feelings arising from nose contact as condition. Why? Because whether the dharma-nature of the nose element, or the dharma-nature of the smell element through the feelings arising from nose contact as condition; or the separation from the dharma-nature of the nose element, or the separation from the dharma-nature 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 dharma-nature of the nose element, is not the dharma-nature of the smell element, nose consciousness element, nose contact, or the feelings arising from nose contact as condition; does not depart from the dharma-nature of the nose element, does not depart from the dharma-nature 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 dharma-nature of the nose element, is not the dharma-nature of the smell element through the feelings arising from nose contact as condition; does not depart from the dharma-nature of the nose element, does not depart from the dharma-nature 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 dharma-nature of the nose element, should not be sought in the dharma-nature of the smell element through the feelings arising from nose contact as condition; should not be sought apart from the dharma-nature of the nose element, should not be sought apart from the dharma-nature 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 dharma-nature of the tongue element, should not be sought in the dharma-nature 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 dharma-nature of the tongue element, should not be sought apart from the dharma-nature of the taste element through the feelings arising from tongue contact as condition. Why? Because whether the dharma-nature of the tongue element, or the dharma-nature of the taste element through the feelings arising from tongue contact as condition; or the separation from the dharma-nature of the tongue element, or the separation from the dharma-nature 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 dharma-nature of the tongue element, is not the dharma-nature of the taste element, tongue consciousness element, tongue contact, or the feelings arising from tongue contact as condition; does not depart from the dharma-nature of the tongue element, does not depart from the dharma-nature 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 dharma-nature of the tongue element, is not the dharma-nature of the taste element through the feelings arising from tongue contact as condition; does not depart from the dharma-nature of the tongue element, does not depart from the dharma-nature 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 dharma-nature of the tongue element, should not be sought in the dharma-nature of the taste element through the feelings arising from tongue contact as condition; should not be sought apart from the dharma-nature of the tongue element, should not be sought apart from the dharma-nature 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 dharma-nature of the body element, should not be sought in the dharma-nature 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 dharma-nature of the body element, should not be sought apart from the dharma-nature of the touch element through the feelings arising from body contact as condition. Why? Because whether the dharma-nature of the body element, or the dharma-nature of the touch element through the feelings arising from body contact as condition; or the separation from the dharma-nature of the body element, or the separation from the dharma-nature 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 dharma-nature of the body element, is not the dharma-nature of the touch element, body consciousness element, body contact, or the feelings arising from body contact as condition; does not depart from the dharma-nature of the body element, does not depart from the dharma-nature 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 dharma-nature of the body element, is not the dharma-nature of the touch element through the feelings arising from body contact as condition; does not depart from the dharma-nature of the body element, does not depart from the dharma-nature 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 dharma-nature of the body element, should not be sought in the dharma-nature of the touch element through the feelings arising from body contact as condition; should not be sought apart from the dharma-nature of the body element, should not be sought apart from the dharma-nature 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 dharma-nature of the mind element, should not be sought in the dharma-nature 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 dharma-nature of the mind element, should not be sought apart from the dharma-nature of the dharma element through the feelings arising from mind contact as condition. Why? Because whether the dharma-nature of the mind element, or the dharma-nature of the dharma element through the feelings arising from mind contact as condition; or the separation from the dharma-nature of the mind element, or the separation from the dharma-nature 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 dharma-nature of the mind element, is not the dharma-nature of the dharma element, mind consciousness element, mind contact, or the feelings arising from mind contact as condition; does not depart from the dharma-nature of the mind element, does not depart from the dharma-nature 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 dharma-nature of the mind element, is not the dharma-nature of the dharma element through the feelings arising from mind contact as condition; does not depart from the dharma-nature of the mind element, does not depart from the dharma-nature 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 dharma-nature of the mind element, should not be sought in the dharma-nature of the dharma element through the feelings arising from mind contact as condition; should not be sought apart from the dharma-nature of the mind element, should not be sought apart from the dharma-nature 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 dharma-nature of the earth element, should not be sought in the dharma-nature of the water, fire, wind, space, or consciousness element; should not be sought apart from the dharma-nature of the earth element, should not be sought apart from the dharma-nature of the water, fire, wind, space, or consciousness element. Why? Because whether the dharma-nature of the earth element, or the dharma-nature of the water, fire, wind, space, consciousness element; or the separation from the dharma-nature of the earth element, or the separation from the dharma-nature 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 dharma-nature of the earth element, is not the dharma-nature of the water, fire, wind, space, or consciousness element; does not depart from the dharma-nature of the earth element, does not depart from the dharma-nature 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 dharma-nature of the earth element, is not the dharma-nature of the water, fire, wind, space, or consciousness element; does not depart from the dharma-nature of the earth element, does not depart from the dharma-nature 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 dharma-nature of the earth element, should not be sought in the dharma-nature of the water, fire, wind, space, or consciousness element; should not be sought apart from the dharma-nature of the earth element, should not be sought apart from the dharma-nature 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 dharma-nature of the noble truth of suffering, should not be sought in the dharma-nature of the noble truths of origination, cessation, or the path; should not be sought apart from the dharma-nature of the noble truth of suffering, should not be sought apart from the dharma-nature of the noble truths of origination, cessation, or the path. Why? Because whether the dharma-nature of the noble truth of suffering, or the dharma-nature of the noble truths of origination, cessation, the path; or the separation from the dharma-nature of the noble truth of suffering, or the separation from the dharma-nature 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 dharma-nature of the noble truth of suffering, is not the dharma-nature of the noble truths of origination, cessation, or the path; does not depart from the dharma-nature of the noble truth of suffering, does not depart from the dharma-nature 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 dharma-nature of the noble truth of suffering, is not the dharma-nature of the noble truths of origination, cessation, or the path; does not depart from the dharma-nature of the noble truth of suffering, does not depart from the dharma-nature 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 dharma-nature of the noble truth of suffering, should not be sought in the dharma-nature of the noble truths of origination, cessation, or the path; should not be sought apart from the dharma-nature of the noble truth of suffering, should not be sought apart from the dharma-nature 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 dharma-nature of ignorance, should not be sought in the dharma-nature 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 dharma-nature of ignorance, should not be sought apart from the dharma-nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair. Why? Because whether the dharma-nature of ignorance, or the dharma-nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair; or the separation from the dharma-nature of ignorance, or the separation from the dharma-nature 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 dharma-nature of ignorance, is not the dharma-nature 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 dharma-nature of ignorance, does not depart from the dharma-nature 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 dharma-nature of ignorance, is not the dharma-nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair; does not depart from the dharma-nature of ignorance, does not depart from the dharma-nature 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 dharma-nature of ignorance, should not be sought in the dharma-nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair; should not be sought apart from the dharma-nature of ignorance, should not be sought apart from the dharma-nature 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 dharma-nature of inner emptiness, should not be sought in the dharma-nature 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 dharma-nature of inner emptiness, should not be sought apart from the dharma-nature of outer emptiness through emptiness of non-nature-self-nature. Why? Because whether the dharma-nature of inner emptiness, or the dharma-nature of outer emptiness through emptiness of non-nature-self-nature; or the separation from the dharma-nature of inner emptiness, or the separation from the dharma-nature 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 dharma-nature of inner emptiness, is not the dharma-nature 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 dharma-nature of inner emptiness, does not depart from the dharma-nature 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 dharma-nature of inner emptiness, is not the dharma-nature of outer emptiness through emptiness of non-nature-self-nature; does not depart from the dharma-nature of inner emptiness, does not depart from the dharma-nature 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 dharma-nature of inner emptiness, should not be sought in the dharma-nature of outer emptiness through emptiness of non-nature-self-nature; should not be sought apart from the dharma-nature of inner emptiness, should not be sought apart from the dharma-nature 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 dharma-nature of suchness, should not be sought in the dharma-nature 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 dharma-nature of suchness, should not be sought apart from the dharma-nature of the dharma realm through the inconceivable realm. Why? Because whether the dharma-nature of suchness, or the dharma-nature of the dharma realm through the inconceivable realm; or the separation from the dharma-nature of suchness, or the separation from the dharma-nature 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 dharma-nature of suchness, is not the dharma-nature 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 dharma-nature of suchness, does not depart from the dharma-nature 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 dharma-nature of suchness, is not the dharma-nature of the dharma realm through the inconceivable realm; does not depart from the dharma-nature of suchness, does not depart from the dharma-nature of the dharma realm through the inconceivable realm. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of suchness, should not be sought in the dharma-nature of the dharma realm through the inconceivable realm; should not be sought apart from the dharma-nature of suchness, should not be sought apart from the dharma-nature of the dharma realm through the inconceivable realm.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the perfection of generosity, should not be sought in the dharma-nature of the perfections of pure precepts, patience, energy, meditation, or wisdom; should not be sought apart from the dharma-nature of the perfection of generosity, should not be sought apart from the dharma-nature of the perfections of pure precepts, patience, energy, meditation, or wisdom. Why? Because whether the dharma-nature of the perfection of generosity, or the dharma-nature of the perfections of pure precepts, patience, energy, meditation, wisdom; or the separation from the dharma-nature of the perfection of generosity, or the separation from the dharma-nature of the perfections of pure precepts, patience, energy, meditation, wisdom; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the perfection of generosity, is not the dharma-nature of the perfections of pure precepts, patience, energy, meditation, or wisdom; does not depart from the dharma-nature of the perfection of generosity, does not depart from the dharma-nature of the perfections of pure precepts, patience, energy, meditation, or wisdom. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the perfection of generosity, is not the dharma-nature of the perfections of pure precepts, patience, energy, meditation, or wisdom; does not depart from the dharma-nature of the perfection of generosity, does not depart from the dharma-nature of the perfections of pure precepts, patience, energy, meditation, or wisdom. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the perfection of generosity, should not be sought in the dharma-nature of the perfections of pure precepts, patience, energy, meditation, or wisdom; should not be sought apart from the dharma-nature of the perfection of generosity, should not be sought apart from the dharma-nature of the perfections of pure precepts, patience, energy, meditation, or wisdom.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the four dhyānas, should not be sought in the dharma-nature of the four immeasurables or four formless concentrations; should not be sought apart from the dharma-nature of the four dhyānas, should not be sought apart from the dharma-nature of the four immeasurables or four formless concentrations. Why? Because whether the dharma-nature of the four dhyānas, or the dharma-nature of the four immeasurables, four formless concentrations; or the separation from the dharma-nature of the four dhyānas, or the separation from the dharma-nature of the four immeasurables, four formless concentrations; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the four dhyānas, is not the dharma-nature of the four immeasurables or four formless concentrations; does not depart from the dharma-nature of the four dhyānas, does not depart from the dharma-nature of the four immeasurables or four formless concentrations. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the four dhyānas, is not the dharma-nature of the four immeasurables or four formless concentrations; does not depart from the dharma-nature of the four dhyānas, does not depart from the dharma-nature of the four immeasurables or four formless concentrations. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the four dhyānas, should not be sought in the dharma-nature of the four immeasurables or four formless concentrations; should not be sought apart from the dharma-nature of the four dhyānas, should not be sought apart from the dharma-nature of the four immeasurables or four formless concentrations.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the eight liberations, should not be sought in the dharma-nature of the eight spheres of mastery, nine successive concentrations, or ten totalities; should not be sought apart from the dharma-nature of the eight liberations, should not be sought apart from the dharma-nature of the eight spheres of mastery, nine successive concentrations, or ten totalities. Why? Because whether the dharma-nature of the eight liberations, or the dharma-nature of the eight spheres of mastery, nine successive concentrations, ten totalities; or the separation from the dharma-nature of the eight liberations, or the separation from the dharma-nature of the eight spheres of mastery, nine successive concentrations, ten totalities; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the eight liberations, is not the dharma-nature of the eight spheres of mastery, nine successive concentrations, or ten totalities; does not depart from the dharma-nature of the eight liberations, does not depart from the dharma-nature of the eight spheres of mastery, nine successive concentrations, or ten totalities. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the eight liberations, is not the dharma-nature of the eight spheres of mastery, nine successive concentrations, or ten totalities; does not depart from the dharma-nature of the eight liberations, does not depart from the dharma-nature of the eight spheres of mastery, nine successive concentrations, or ten totalities. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the eight liberations, should not be sought in the dharma-nature of the eight spheres of mastery, nine successive concentrations, or ten totalities; should not be sought apart from the dharma-nature of the eight liberations, should not be sought apart from the dharma-nature of the eight spheres of mastery, nine successive concentrations, or ten totalities.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the four foundations of mindfulness, should not be sought in the dharma-nature of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path; should not be sought apart from the dharma-nature of the four foundations of mindfulness, should not be sought apart from the dharma-nature of the four right efforts through the noble eightfold path. Why? Because whether the dharma-nature of the four foundations of mindfulness, or the dharma-nature of the four right efforts through the noble eightfold path; or the separation from the dharma-nature of the four foundations of mindfulness, or the separation from the dharma-nature of the four right efforts through the noble eightfold path; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the four foundations of mindfulness, is not the dharma-nature of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path; does not depart from the dharma-nature of the four foundations of mindfulness, does not depart from the dharma-nature of the four right efforts through the noble eightfold path. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the four foundations of mindfulness, is not the dharma-nature of the four right efforts through the noble eightfold path; does not depart from the dharma-nature of the four foundations of mindfulness, does not depart from the dharma-nature of the four right efforts through the noble eightfold path. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the four foundations of mindfulness, should not be sought in the dharma-nature of the four right efforts through the noble eightfold path; should not be sought apart from the dharma-nature of the four foundations of mindfulness, should not be sought apart from the dharma-nature of the four right efforts through the noble eightfold path.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the dharma gate of liberation through emptiness, should not be sought in the dharma-nature of the dharma gates of liberation through signlessness or wishlessness; should not be sought apart from the dharma-nature of the dharma gate of liberation through emptiness, should not be sought apart from the dharma-nature of the dharma gates of liberation through signlessness or wishlessness. Why? Because whether the dharma-nature of the dharma gate of liberation through emptiness, or the dharma-nature of the dharma gates of liberation through signlessness, wishlessness; or the separation from the dharma-nature of the dharma gate of liberation through emptiness, or the separation from the dharma-nature of the dharma gates of liberation through signlessness, wishlessness; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the dharma gate of liberation through emptiness, is not the dharma-nature of the dharma gates of liberation through signlessness or wishlessness; does not depart from the dharma-nature of the dharma gate of liberation through emptiness, does not depart from the dharma-nature of the dharma gates of liberation through signlessness or wishlessness. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the dharma gate of liberation through emptiness, is not the dharma-nature of the dharma gates of liberation through signlessness or wishlessness; does not depart from the dharma-nature of the dharma gate of liberation through emptiness, does not depart from the dharma-nature of the dharma gates of liberation through signlessness or wishlessness. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the dharma gate of liberation through emptiness, should not be sought in the dharma-nature of the dharma gates of liberation through signlessness or wishlessness; should not be sought apart from the dharma-nature of the dharma gate of liberation through emptiness, should not be sought apart from the dharma-nature of the dharma gates of liberation through signlessness or wishlessness.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the five kinds of eyes, should not be sought in the dharma-nature of the six supernatural powers; should not be sought apart from the dharma-nature of the five kinds of eyes, should not be sought apart from the dharma-nature of the six supernatural powers. Why? Because whether the dharma-nature of the five kinds of eyes, or the dharma-nature of the six supernatural powers; or the separation from the dharma-nature of the five kinds of eyes, or the separation from the dharma-nature of the six supernatural powers; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the five kinds of eyes, is not the dharma-nature of the six supernatural powers; does not depart from the dharma-nature of the five kinds of eyes, does not depart from the dharma-nature of the six supernatural powers. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the five kinds of eyes, is not the dharma-nature of the six supernatural powers; does not depart from the dharma-nature of the five kinds of eyes, does not depart from the dharma-nature of the six supernatural powers. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the five kinds of eyes, should not be sought in the dharma-nature of the six supernatural powers; should not be sought apart from the dharma-nature of the five kinds of eyes, should not be sought apart from the dharma-nature of the six supernatural powers.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature in the ten powers of the Buddha, should not be sought in the dharma-nature of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha; should not be sought apart from the dharma-nature in the ten powers of the Buddha, should not be sought apart from the dharma-nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha. Why? Because whether the dharma-nature in the ten powers of the Buddha, or the dharma-nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha; or the separation from the dharma-nature in the ten powers of the Buddha, or the separation from the dharma-nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature in the ten powers of the Buddha, is not the dharma-nature of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha; does not depart from the dharma-nature in the ten powers of the Buddha, does not depart from the dharma-nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature in the ten powers of the Buddha, is not the dharma-nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha; does not depart from the dharma-nature in the ten powers of the Buddha, does not depart from the dharma-nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature in the ten powers of the Buddha, should not be sought in the dharma-nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha; should not be sought apart from the dharma-nature in the ten powers of the Buddha, should not be sought apart from the dharma-nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the dharma of non-forgetfulness, should not be sought in the dharma-nature of the nature of constant equanimity; should not be sought apart from the dharma-nature of the dharma of non-forgetfulness, should not be sought apart from the dharma-nature of the nature of constant equanimity. Why? Because whether the dharma-nature of the dharma of non-forgetfulness, or the dharma-nature of the nature of constant equanimity; or the separation from the dharma-nature of the dharma of non-forgetfulness, or the separation from the dharma-nature of the nature of constant equanimity; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the dharma of non-forgetfulness, is not the dharma-nature of the nature of constant equanimity; does not depart from the dharma-nature of the dharma of non-forgetfulness, does not depart from the dharma-nature of the nature of constant equanimity. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the dharma of non-forgetfulness, is not the dharma-nature of the nature of constant equanimity; does not depart from the dharma-nature of the dharma of non-forgetfulness, does not depart from the dharma-nature of the nature of constant equanimity. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the dharma of non-forgetfulness, should not be sought in the dharma-nature of the nature of constant equanimity; should not be sought apart from the dharma-nature of the dharma of non-forgetfulness, should not be sought apart from the dharma-nature of the nature of constant equanimity.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the wisdom of all-knowing, should not be sought in the dharma-nature of the wisdom of the aspects of the path or wisdom of all aspects; should not be sought apart from the dharma-nature of the wisdom of all-knowing, should not be sought apart from the dharma-nature of the wisdom of the aspects of the path or wisdom of all aspects. Why? Because whether the dharma-nature of the wisdom of all-knowing, or the dharma-nature of the wisdom of the aspects of the path, wisdom of all aspects; or the separation from the dharma-nature of the wisdom of all-knowing, or the separation from the dharma-nature of the wisdom of the aspects of the path, wisdom of all aspects; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the wisdom of all-knowing, is not the dharma-nature of the wisdom of the aspects of the path or wisdom of all aspects; does not depart from the dharma-nature of the wisdom of all-knowing, does not depart from the dharma-nature of the wisdom of the aspects of the path or wisdom of all aspects. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the wisdom of all-knowing, is not the dharma-nature of the wisdom of the aspects of the path or wisdom of all aspects; does not depart from the dharma-nature of the wisdom of all-knowing, does not depart from the dharma-nature of the wisdom of the aspects of the path or wisdom of all aspects. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the wisdom of all-knowing, should not be sought in the dharma-nature of the wisdom of the aspects of the path or wisdom of all aspects; should not be sought apart from the dharma-nature of the wisdom of all-knowing, should not be sought apart from the dharma-nature of the wisdom of the aspects of the path or wisdom of all aspects.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of all the dhāraṇī dharma gates, should not be sought in the dharma-nature of all the samādhi dharma gates; should not be sought apart from the dharma-nature of all the dhāraṇī dharma gates, should not be sought apart from the dharma-nature of all the samādhi dharma gates. Why? Because whether the dharma-nature of all the dhāraṇī dharma gates, or the dharma-nature of all the samādhi dharma gates; or the separation from the dharma-nature of all the dhāraṇī dharma gates, or the separation from the dharma-nature of all the samādhi dharma gates; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of all the dhāraṇī dharma gates, is not the dharma-nature of all the samādhi dharma gates; does not depart from the dharma-nature of all the dhāraṇī dharma gates, does not depart from the dharma-nature of all the samādhi dharma gates. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of all the dhāraṇī dharma gates, is not the dharma-nature of all the samādhi dharma gates; does not depart from the dharma-nature of all the dhāraṇī dharma gates, does not depart from the dharma-nature of all the samādhi dharma gates. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of all the dhāraṇī dharma gates, should not be sought in the dharma-nature of all the samādhi dharma gates; should not be sought apart from the dharma-nature of all the dhāraṇī dharma gates, should not be sought apart from the dharma-nature of all the samādhi dharma gates.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of stream-enterers, should not be sought in the dharma-nature of once-returners, non-returners, or arahants; should not be sought apart from the dharma-nature of stream-enterers, should not be sought apart from the dharma-nature of once-returners, non-returners, or arahants. Why? Because whether the dharma-nature of stream-enterers, or the dharma-nature of once-returners, non-returners, arahants; or the separation from the dharma-nature of stream-enterers, or the separation from the dharma-nature of once-returners, non-returners, arahants; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why? Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of stream-enterers, is not the dharma-nature of once-returners, non-returners, or arahants; does not depart from the dharma-nature of stream-enterers, does not depart from the dharma-nature of once-returners, non-returners, or arahants. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of stream-enterers, is not the dharma-nature of once-returners, non-returners, or arahants; does not depart from the dharma-nature of stream-enterers, does not depart from the dharma-nature of once-returners, non-returners, or arahants. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of stream-enterers, should not be sought in the dharma-nature of once-returners, non-returners, or arahants; should not be sought apart from the dharma-nature of stream-enterers, should not be sought apart from the dharma-nature of once-returners, non-returners, or arahants.
Kauśika, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the stream-entry path and stream-entry fruit, should not be sought in the dharma-nature of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit; should not be sought apart from the dharma-nature of the stream-entry path and stream-entry fruit, should not be sought apart from the dharma-nature of the once-return path through the arahant fruit. Why? Because whether the dharma-nature of the stream-entry path, stream-entry fruit, or the dharma-nature of the once-return path through the arahant fruit; or the separation from the dharma-nature of the stream-entry path, stream-entry fruit, or the separation from the dharma-nature of the once-return path through the arahant fruit; or a Great Bodhisattva, or the perfection of wisdom; or the seeking — all of these are neither concordant nor non-concordant, neither with form nor without form, neither visible nor invisible, neither with resistance nor without resistance; they all share one characteristic, called the signless characteristic. Why?
Kauśika, because the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the stream-entry path and stream-entry fruit, is not the dharma-nature of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, or arahant fruit; does not depart from the dharma-nature of the stream-entry path and stream-entry fruit, does not depart from the dharma-nature of the once-return path through the arahant fruit. Why? Because all of these have no nature of possession, are ungraspable. Because of having no possession and being ungraspable, the perfection of wisdom that a Great Bodhisattva practices is not the dharma-nature of the stream-entry path and stream-entry fruit, is not the dharma-nature of the once-return path through the arahant fruit; does not depart from the dharma-nature of the stream-entry path and stream-entry fruit, does not depart from the dharma-nature of the once-return path through the arahant fruit. Therefore, the perfection of wisdom that a Great Bodhisattva practices should not be sought in the dharma-nature of the stream-entry path and stream-entry fruit, should not be sought in the dharma-nature of the once-return path through the arahant fruit; should not be sought apart from the dharma-nature of the stream-entry path and stream-entry fruit, should not be sought apart from the dharma-nature of the once-return path through the arahant fruit.