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

The tongue-element. Emptiness is not separate from emptiness; emptiness is not separate from the tongue-element. The tongue-element is itself emptiness; emptiness is itself the tongue-element. The body-element, the mind-element, the dharma-element original: "法界" the sphere of phenomena/objects of mind, and the mind-consciousness-element are also like this.

Shariputra, if a Bodhisattva Mahasattva a great being dedicated to awakening possesses skillful means and practices the Prajnaparamita Perfection of Wisdom, they do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with the body-element. They do not engage with the marks of the body-element, the body-consciousness-element, or the feelings produced by contact with them. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as being permanent or impermanent. They do not engage with the body-element, and up to the feelings produced by contact with the body-element, as being suffering or happiness. If they do not engage with the body-element and the feelings produced by contact with it, if they do not engage with the Prajnaparamita, they do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as being "self" or "no-self." They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as being "self" or "no-self." This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as being pure or impure. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as being pure or impure. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as being empty or not empty. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as being empty or not empty. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as being with marks or without marks. They do not engage with the body-element, and up to the feelings produced by contact with them, as being with marks or without marks. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having aspirations or being without aspirations. They do not engage with the body-element, and up to the feelings produced by contact with them, as having aspirations or being without aspirations. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having seeking or being without seeking. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having seeking or being without seeking. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as being conditioned or unconditioned. They do not engage with the body-element, and up to the feelings produced by contact with them, as being conditioned or unconditioned. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having outflows or being without outflows original: "有漏/無漏" terms referring to karmic contamination. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having outflows or being without outflows. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having grasping or being without grasping. They do not engage with the body-element, and up to the feelings produced by contact with them, as having grasping or being without grasping. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having defilement or being without defilement. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having defilement or being without defilement. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having fetters or being without fetters. They do not engage with the body-element, and up to the feelings produced by contact with them, as having fetters or being without fetters. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having bonds or being without bonds. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having bonds or being without bonds. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having latent tendencies original: "隨眠" often translated as anuśaya, the underlying dormant defilements or being without latent tendencies. They do not engage with the body-element, and up to the feelings produced by contact with them, as having latent tendencies or being without latent tendencies. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having conceptual proliferation or being without conceptual proliferation original: "戲論" prapañca, the tendency of the mind to construct complex webs of concepts. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having conceptual proliferation or being without conceptual proliferation. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having birth or being without birth. They do not engage with the body-element, and up to the feelings produced by contact with them, as having birth or being without birth. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having cessation or being without cessation. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having cessation or being without cessation. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having defilement or being without defilement. They do not engage with the body-element, and up to the feelings produced by contact with them, as having defilement or being without defilement. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having purity or being without purity. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having purity or being without purity. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having abiding or being without abiding. They do not engage with the body-element, and up to the feelings produced by contact with them, as having abiding or being without abiding. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having change or being without change. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having change or being without change. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having transformation or being without transformation. They do not engage with the body-element, and up to the feelings produced by contact with them, as having transformation or being without transformation. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having decay or being without decay. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having decay or being without decay. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having exhaustion or being without exhaustion. They do not engage with the body-element, and up to the feelings produced by contact with them, as having exhaustion or being without exhaustion. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having extinction or being without extinction. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having extinction or being without extinction. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having detachment or being without detachment. They do not engage with the body-element, and up to the feelings produced by contact with them, as having detachment or being without detachment. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having dispersion or being without dispersion. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having dispersion or being without dispersion. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having submergence or being without submergence. They do not engage with the body-element, and up to the feelings produced by contact with them, as having submergence or being without submergence. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having arising or being without arising. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having arising or being without arising. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having birth or being without birth. They do not engage with the body-element, and up to the feelings produced by contact with them, as having birth or being without birth. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having abiding or being without abiding. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having abiding or being without abiding. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having change or being without change. They do not engage with the body-element, and up to the feelings produced by contact with them, as having change or being without change. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having extinction or being without extinction. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having extinction or being without extinction. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having defilement or being without defilement. They do not engage with the body-element, and up to the feelings produced by contact with them, as having defilement or being without defilement. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having purity or being without purity. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having purity or being without purity. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having abiding or being without abiding. They do not engage with the body-element, and up to the feelings produced by contact with them, as having abiding or being without abiding. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having change or being without change. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having change or being without change. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having transformation or being without transformation. They do not engage with the body-element, and up to the feelings produced by contact with them, as having transformation or being without transformation. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having decay or being without decay. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having decay or being without decay. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having exhaustion or being without exhaustion. They do not engage with the body-element, and up to the feelings produced by contact with them, as having exhaustion or being without exhaustion. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having extinction or being without extinction. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having extinction or being without extinction. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having detachment or being without detachment. They do not engage with the body-element, and up to the feelings produced by contact with them, as having detachment or being without detachment. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having dispersion or being without dispersion. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having dispersion or being without dispersion. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having submergence or being without submergence. They do not engage with the body-element, and up to the feelings produced by contact with them, as having submergence or being without submergence. This is practicing the Prajnaparamita. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having arising or being without arising. They do not engage with the body-element, the body-consciousness-element, or the feelings produced by contact with them as having arising or being without arising. This is practicing the Prajnaparamita.