大般若波羅蜜多経 巻四十 (Mahaprajnaparamita Sutra Vol. 40)

...up to the feelings produced by contact with the ancient a common Buddhist shorthand here referring to the previous sense-fields objects. These feelings are characterized by the notion of "self" and "belonging to a self." This is the sphere of practice.

If the Prajnaparamita Perfection of Wisdom does not engage with the sense-fields, the sensory objects, the sense-consciousness, or the feelings produced by contact with these, it does not engage with the pure or impure nature of these sense-fields, sensory objects, sense-consciousness, or the feelings produced by contact with them.

It does not engage with the sense-fields, sensory objects, sense-consciousness, or the feelings produced by contact with these as being empty or not empty.

It does not engage with the sense-fields or the feelings produced by contact with these as being without marks or with marks.

It does not engage with the sense-fields, and up to the feelings produced by contact with these, as being without aspirations or with aspirations.

It does not engage with the sense-fields or the feelings produced by contact with these as being without marks or with marks.

It does not engage with the sense-fields, and up to the feelings produced by contact with these, as being without aspirations or with aspirations.

It does not engage with the sense-fields or the feelings produced by contact with these as being without marks or with marks.

It does not engage with the sense-fields, and up to the feelings produced by contact with these, as being without aspirations or with aspirations.

It does not engage with the sense-fields, and up to the feelings produced by contact with these, as being characterized by detachment or non-detachment. This is the sphere of practice.

If the Prajnaparamita does not engage with the sense-fields, sensory objects, sense-consciousness, or the feelings produced by contact with these, as being characterized by detachment or non-detachment, this is the sphere of practice.

The text continues in a repetitive, rhythmic pattern typical of this sutra's genre, reinforcing the non-attachment of the Bodhisattva to sensory phenomena, explicitly repeating the negation of engagement with the sense-fields and feelings hundreds of times to emphasize the doctrine of emptiness.

If the Prajnaparamita does not engage with the sense-fields, sensory objects, sense-consciousness, or the feelings produced by contact with these, it does not engage with the sense-fields.