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

Shariputra, when a Bodhisattva Mahasattva practices the Prajnaparamita, they do not engage with the body-element or the marks of the body-element. When they practice the Prajnaparamita, they do not engage with the feeling-element or the marks of the feeling-element. When they practice the Prajnaparamita, they do not engage with the perception-element or the marks of the perception-element. When they practice the Prajnaparamita, they do not engage with the formation-element or the marks of the formation-element. When they practice the Prajnaparamita, they do not engage with the consciousness-element or the marks of the consciousness-element. When they practice the Prajnaparamita, they do not engage with the eye-element or the marks of the eye-element. When they practice the Prajnaparamita, they do not engage with the ear-element or the marks of the ear-element. When they practice the Prajnaparamita, they do not engage with the nose-element or the marks of the nose-element. When they practice the Prajnaparamita, they do not engage with the tongue-element or the marks of the tongue-element. When they practice the Prajnaparamita, they do not engage with the body-element or the marks of the body-element. When they practice the Prajnaparamita, they do not engage with the mind-element or the marks of the mind-element. When they practice the Prajnaparamita, they do not engage with the form-element or the marks of the form-element. When they practice the Prajnaparamita, they do not engage with the sound-element or the marks of the sound-element. When they practice the Prajnaparamita, they do not engage with the scent-element or the marks of the scent-element. When they practice the Prajnaparamita, they do not engage with the taste-element or the marks of the taste-element. When they practice the Prajnaparamita, they do not engage with the touch-element or the marks of the touch-element. When they practice the Prajnaparamita, they do not engage with the dharma-element or the marks of the dharma-element. When they practice the Prajnaparamita, they do not engage with the eye-consciousness-element or the marks of the eye-consciousness-element. When they practice the Prajnaparamita, they do not engage with the ear-consciousness-element or the marks of the ear-consciousness-element. When they practice the Prajnaparamita, they do not engage with the nose-consciousness-element or the marks of the nose-consciousness-element. When they practice the Prajnaparamita, they do not engage with the tongue-consciousness-element or the marks of the tongue-consciousness-element. When they practice the Prajnaparamita, they do not engage with the body-consciousness-element or the marks of the body-consciousness-element. When they practice the Prajnaparamita, they do not engage with the mind-consciousness-element or the marks of the mind-consciousness-element. When they practice the Prajnaparamita, they do not engage with eye-contact or the marks of eye-contact. When they practice the Prajnaparamita, they do not engage with ear-contact or the marks of ear-contact. When they practice the Prajnaparamita, they do not engage with nose-contact or the marks of nose-contact. When they practice the Prajnaparamita, they do not engage with tongue-contact or the marks of tongue-contact. When they practice the Prajnaparamita, they do not engage with body-contact or the marks of body-contact. When they practice the Prajnaparamita, they do not engage with mind-contact or the marks of mind-contact. When they practice the Prajnaparamita, they do not engage with the feelings produced by eye-contact or the marks of the feelings produced by eye-contact. When they practice the Prajnaparamita, they do not engage with the feelings produced by ear-contact or the marks of the feelings produced by ear-contact. When they practice the Prajnaparamita, they do not engage with the feelings produced by nose-contact or the marks of the feelings produced by nose-contact. When they practice the Prajnaparamita, they do not engage with the feelings produced by tongue-contact or the marks of the feelings produced by tongue-contact. When they practice the Prajnaparamita, they do not engage with the feelings produced by body-contact or the marks of the feelings produced by body-contact. When they practice the Prajnaparamita, they do not engage with the feelings produced by mind-contact or the marks of the feelings produced by mind-contact. When they practice the Prajnaparamita, they do not engage with the earth-element or the marks of the earth-element. When they practice the Prajnaparamita, they do not engage with the water-element or the marks of the water-element. When they practice the Prajnaparamita, they do not engage with the fire-element or the marks of the fire-element. When they practice the Prajnaparamita, they do not engage with the wind-element or the marks of the wind-element. When they practice the Prajnaparamita, they do not engage with the space-element or the marks of the space-element. When they practice the Prajnaparamita, they do not engage with the consciousness-element or the marks of the consciousness-element. When they practice the Prajnaparamita, they do not engage with ignorance or the marks of ignorance. When they practice the Prajnaparamita, they do not engage with formations or the marks of formations. When they practice the Prajnaparamita, they do not engage with consciousness or the marks of consciousness. When they practice the Prajnaparamita, they do not engage with name-and-form or the marks of name-and-form. When they practice the Prajnaparamita, they do not engage with the six sense-bases or the marks of the six sense-bases. When they practice the Prajnaparamita, they do not engage with contact or the marks of contact. When they practice the Prajnaparamita, they do not engage with feeling or the marks of feeling. When they practice the Prajnaparamita, they do not engage with craving or the marks of craving. When they practice the Prajnaparamita, they do not engage with grasping or the marks of grasping. When they practice the Prajnaparamita, they do not engage with existence or the marks of existence. When they practice the Prajnaparamita, they do not engage with birth or the marks of birth. When they practice the Prajnaparamita, they do not engage with aging-and-death or the marks of aging-and-death. When they practice the Prajnaparamita, they do not engage with the Perfection of Generosity or the marks of the Perfection of Generosity. When they practice the Prajnaparamita, they do not engage with the Perfection of Ethical Conduct or the marks of the Perfection of Ethical Conduct. When they practice the Prajnaparamita, they do not engage with the Perfection of Patience or the marks of the Perfection of Patience. When they practice the Prajnaparamita, they do not engage with the Perfection of Diligence or the marks of the Perfection of Diligence. When they practice the Prajnaparamita, they do not engage with the Perfection of Meditative Concentration or the marks of the Perfection of Meditative Concentration. When they practice the Prajnaparamita, they do not engage with the Perfection of Wisdom or the marks of the Perfection of Wisdom.