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

The consciousness-element is also like this.

Shariputra, if a Bodhisattva Mahasattva a great being dedicated to achieving enlightenment for all possesses the upaya-kaushalya skillful means while practicing the Prajnaparamita, they do not engage with the samudaya-satya truth of the cause of suffering or the marga-satya truth of the path. They do not engage with the marks of the samudaya cause of suffering, nirodha cessation of suffering, or marga path truths; such is the practice of Prajnaparamita.

They do not engage with the truths of samudaya, nirodha, and marga as "constant" or "inconstant"; such is the practice of Prajnaparamita.

They do not engage with the truths of samudaya, nirodha, and marga as "suffering" or "pleasurable"; such is the practice of Prajnaparamita.

They do not engage with the truths of samudaya, nirodha, and marga as "self" or "no-self"; such is the practice of Prajnaparamita.

They do not engage with the truths of samudaya, nirodha, and marga as "pure" or "impure"; such is the practice of Prajnaparamita.

They do not engage with the truths of samudaya, nirodha, and marga as "empty" or "not empty"; such is the practice of Prajnaparamita.

They do not engage with the marks of emptiness and non-emptiness regarding the truths of samudaya, nirodha, and marga; such is the practice of Prajnaparamita.

They do not engage with the truths of samudaya, nirodha, and marga as "having characteristics" or "having no characteristics"; such is the practice of Prajnaparamita.

They do not engage with the truths of samudaya, nirodha, and marga as "having wishes" or "having no wishes"; such is the practice of Prajnaparamita.

They do not engage with the marks of having wishes and having no wishes regarding the truths of samudaya, nirodha, and marga; such is the practice of Prajnaparamita.