“They neither associate the earth element with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the earth element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the earth element with, nor disassociate it from, the present, because they do not observe a present. They neither associate the water element with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the water element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the water element with, nor disassociate it from, the present, because they do not observe a present. They neither associate the fire element with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the fire element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the fire element with, nor disassociate it from, the present, because they do not observe a present. They neither associate the wind element with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the wind element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the wind element with, nor disassociate it from, the present, because they do not observe a present. They neither associate the space element with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the space element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the space element with, nor disassociate it from, the present, because they do not observe a present. They neither associate the consciousness element with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the consciousness element with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the consciousness element with, nor disassociate it from, the present, because they do not observe a present.
“They neither associate ignorance with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate ignorance with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate ignorance with, nor disassociate it from, the present, because they do not observe a present. They neither associate formative predispositions with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate formative predispositions with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate formative predispositions with, nor disassociate them from, the present, because they do not observe a present. They neither associate consciousness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate consciousness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate consciousness with, nor disassociate it from, the present, because they do not observe a present. They neither associate name and form with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate name and form with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate name and form with, nor disassociate them from, the present, because they do not observe a present. They neither associate the six sense fields with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the six sense fields with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the six sense fields with, nor disassociate them from, the present, because they do not observe a present. They neither associate sensory contact with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate sensory contact with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate sensory contact with, nor disassociate it from, the present, because they do not observe a present. They neither associate sensation with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate sensation with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate sensation with, nor disassociate it from, the present, because they do not observe a present. They neither associate craving with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate craving with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate craving with, nor disassociate it from, the present, because they do not observe a present. They neither associate grasping with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate grasping with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate grasping with, nor disassociate it from, the present, because they do not observe a present. They neither associate the rebirth process with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the rebirth process with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the rebirth process with, nor disassociate it from, the present, because they do not observe a present. They neither associate birth with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate birth with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate birth with, nor disassociate it from, the present, because they do not observe a present. They neither associate aging and death with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate aging and death with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate aging and death with, nor disassociate them from, the present, because they do not observe a present.
“They neither associate the perfection of generosity with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of generosity with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of generosity with, nor disassociate it from, the present, because they do not observe a present. They neither associate the perfection of ethical discipline with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of ethical discipline with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of ethical discipline with, nor disassociate it from, the present, because they do not observe a present. They neither associate the perfection of tolerance with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of tolerance with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of tolerance with, nor disassociate it from, the present, because they do not observe a present. They neither associate the perfection of perseverance with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of perseverance with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of perseverance with, nor disassociate it from, the present, because they do not observe a present. They neither associate the perfection of meditative concentration with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of meditative concentration with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of meditative concentration with, nor disassociate it from, the present, because they do not observe a present. They neither associate the perfection of wisdom with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the perfection of wisdom with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the perfection of wisdom with, nor disassociate it from, the present, because they do not observe a present.
“They neither associate the emptiness of internal phenomena with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of internal phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of internal phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of external phenomena with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of external phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of external phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of external and internal phenomena with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of external and internal phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of external and internal phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of emptiness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of emptiness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of emptiness with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of great extent with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of great extent with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of great extent with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of ultimate reality with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of ultimate reality with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of ultimate reality with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of conditioned phenomena with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of conditioned phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of conditioned phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of unconditioned phenomena with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of unconditioned phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of unconditioned phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of the unlimited with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of the unlimited with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of the unlimited with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of that which has neither beginning nor end with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of that which has neither beginning nor end with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of that which has neither beginning nor end with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of nonexclusion with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of nonexclusion with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of nonexclusion with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of inherent nature with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of inherent nature with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of inherent nature with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of all phenomena with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of all phenomena with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of all phenomena with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of intrinsic defining characteristics with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of intrinsic defining characteristics with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of intrinsic defining characteristics with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of that which cannot be apprehended with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of that which cannot be apprehended with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of that which cannot be apprehended with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of nonentities with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of nonentities with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of nonentities with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of essential nature with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of essential nature with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of essential nature with, nor disassociate it from, the present, because they do not observe a present. They neither associate the emptiness of an essential nature of nonentities with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the emptiness of an essential nature of nonentities with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the emptiness of an essential nature of nonentities with, nor disassociate it from, the present, because they do not observe a present.
“They neither associate the applications of mindfulness with, nor disassociate them from, the limits of past time, because they do observe a limit of past time. They neither associate the applications of mindfulness with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the applications of mindfulness with, nor disassociate them from, the present, because they do not observe a present. They neither associate the correct exertions with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the correct exertions with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the correct exertions with, nor disassociate them from, the present, because they do not observe a present. They neither associate the supports for miraculous ability with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the supports for miraculous ability with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the supports for miraculous ability with, nor disassociate them from, the present, because they do not observe a present. They neither associate the faculties with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the faculties with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the faculties with, nor disassociate them from, the present, because they do not observe a present. They neither associate the powers with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the powers with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the powers with, nor disassociate them from, the present, because they do not observe a present. They neither associate the branches of enlightenment with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the branches of enlightenment with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the branches of enlightenment with, nor disassociate them from, the present, because they do not observe a present. They neither associate the paths with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the paths with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the paths with, nor disassociate them from, the present, because they do not observe a present.
“They neither associate the truths of the noble ones with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the truths of the noble ones with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the truths of the noble ones with, nor disassociate them from, the present, because they do not observe a present. They neither associate the meditative concentrations with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the meditative concentrations with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the meditative concentrations with, nor disassociate them from, the present, because they do not observe a present. They neither associate the immeasurable attitudes with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the immeasurable attitudes with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the immeasurable attitudes with, nor disassociate them from, the present, because they do not observe a present. They neither associate the formless absorptions with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the formless absorptions with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the formless absorptions with, nor disassociate them from, the present, because they do not observe a present. They neither associate the eight liberations with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the eight liberations with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the eight liberations with, nor disassociate them from, the present, because they do not observe a present. They neither associate the nine serial steps of meditative absorption with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the nine serial steps of meditative absorption with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the nine serial steps of meditative absorption with, nor disassociate them from, the present, because they do not observe a present.
“They neither associate emptiness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate emptiness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate emptiness with, nor disassociate it from, the present, because they do not observe a present. They neither associate signlessness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate signlessness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate signlessness with, nor disassociate it from, the present, because they do not observe a present. They neither associate wishlessness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate wishlessness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate wishlessness with, nor disassociate it from, the present, because they do not observe a present.
“They neither associate the extrasensory powers with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the extrasensory powers with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the extrasensory powers with, nor disassociate them from, the present, because they do not observe a present. They neither associate the meditative stabilities with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the meditative stabilities with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the meditative stabilities with, nor disassociate them from, the present, because they do not observe a present. They neither associate the dhāraṇī gateways with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the dhāraṇī gateways with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the dhāraṇī gateways with, nor disassociate them from, the present, because they do not observe a present. They neither associate the ten powers of the tathāgatas with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the ten powers of the tathāgatas with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the ten powers of the tathāgatas with, nor disassociate them from, the present, because they do not observe a present. They neither associate the four fearlessnesses with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the four fearlessnesses with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the four fearlessnesses with, nor disassociate them from, the present, because they do not observe a present. They neither associate the four kinds of exact knowledge with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the four kinds of exact knowledge with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the four kinds of exact knowledge with, nor disassociate them from, the present, because they do not observe a present. They neither associate great loving kindness with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate great loving kindness with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate great loving kindness with, nor disassociate it from, the present, because they do not observe a present. They neither associate great compassion with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate great compassion with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate great compassion with, nor disassociate it from, the present, because they do not observe a present. They neither associate the eighteen distinct qualities of the buddhas with, nor disassociate them from, the limits of past time, because they do not observe a limit of past time. They neither associate the eighteen distinct qualities of the buddhas with, nor disassociate them from, the limits of future time, because they do not observe a limit of future time. They neither associate the eighteen distinct qualities of the buddhas with, nor disassociate them from, the present, because they do not observe a present.
“They neither associate the fruit of having entered the stream with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the fruit of having entered the stream with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the fruit of having entered the stream with, nor disassociate it from, the present, because they do not observe a present. They neither associate the fruit of once-returner with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the fruit of once-returner with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the fruit of once-returner with, nor disassociate it from, the present, because they do not observe a present. They neither associate the fruit of non-returner with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the fruit of non-returner with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the fruit of non-returner with, nor disassociate it from, the present, because they do not observe a present. They neither associate arhatship with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate arhatship with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate arhatship with, nor disassociate it from, the present, because they do not observe a present. They neither associate individual enlightenment with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate individual enlightenment with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate individual enlightenment with, nor disassociate it from, the present, because they do not observe a present. They neither associate the knowledge of the aspects of the path with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate the knowledge of the aspects of the path with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate the knowledge of the aspects of the path with, nor disassociate it from, the present, because they do not observe a present. They neither associate all-aspect omniscience with, nor disassociate it from, the limits of past time, because they do not observe a limit of past time. They neither associate all-aspect omniscience with, nor disassociate it from, the limits of future time, because they do not observe a limit of future time. They neither associate all-aspect omniscience with, nor disassociate it from, the present, because they do not observe a present.
“Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, owing to emptiness with respect to the sameness of the three times,208 they neither associate the limit of past time with, nor disassociate it from, the limit of future time, and they neither associate the limit of future time with, nor disassociate it from, the limit of past time. They neither associate the limit of past time with, nor disassociate it from, the limit of future time, and they neither associate the limit of future time with, nor disassociate it from, the limit of past time. They neither associate the present with, nor disassociate it from, the limit of past time or the limit of future time, and they neither associate the limit of past time or the limit of future time with, nor disassociate them from, the limit of the present.
“Śāradvatīputra, bodhisattva great beings who practice209 in that manner are said to engage with the perfection of wisdom.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they engage in such a way that, while engaging, they neither associate omniscience210 with, nor disassociate it from, the past, because they do not observe a past.211 So how, without even observing it, could they associate omniscience with the past, or disassociate it from it? They neither associate omniscience with, nor disassociate it from, the future, because they do not observe a future. So how, without even observing it, could they associate omniscience with the future, or disassociate it from it? They neither associate omniscience with, nor disassociate it from, the present, because they do not observe a present. So how, without even observing it, could they associate omniscience with the present, or disassociate it from it?
“Śāradvatīputra, bodhisattva great beings who practice in that manner are said to engage with the perfection of wisdom.
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate omniscience with, nor disassociate it from, physical forms, because they do not observe a physical form. So how, without even observing them, could they associate physical forms with omniscience, or disassociate them from it?
“They neither associate omniscience with, nor disassociate it from, feelings, because they do not observe a feeling. So how, without even observing them, could they associate feelings with omniscience, or disassociate them from it? They neither associate omniscience with, nor disassociate it from, perceptions, because they do not observe a perception. So how, without even observing them, could they associate perceptions with omniscience, or disassociate them from it? They neither associate omniscience with, nor disassociate it from, formative predispositions, because they do not observe a formative predisposition. So how, without even observing them, could they associate formative predispositions with omniscience, or disassociate them from it? They neither associate omniscience with, nor disassociate it from, consciousness, because they do not observe a consciousness. So how, without even observing it, could they associate consciousness with omniscience, or disassociate it from it?
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the eyes with, nor disassociate them from, omniscience, because they do not observe an eye. So how, without even observing them, could they associate the eyes with omniscience, or disassociate them from it?
“They neither associate the ears with, nor disassociate them from, omniscience, because they do not observe an ear. So how, without even observing them, could they associate the ears with omniscience, or disassociate them from it? They neither associate the nose with, nor disassociate it from, omniscience, because they do not observe a nose. So how, without even observing it, could they associate the nose with omniscience, or disassociate it from it? They neither associate the tongue with, nor disassociate it from, omniscience, because they do not observe a tongue. So how, without even observing it, could they associate the tongue with omniscience, or disassociate it from it? They neither associate the body with, nor disassociate it from, omniscience, because they do not observe a body. So how, without even observing it, could they associate the body with omniscience, or disassociate it from it? They neither associate the mental faculty with, nor disassociate it from, omniscience, because they do not observe a mental faculty. So how, without even observing it, could they associate the mental faculty with omniscience, or disassociate it from it?
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate sights with, nor disassociate them from, omniscience, because they do not observe sights. So how, without even observing them, could they associate sights with omniscience, or disassociate them from it?
“They neither associate sounds with, nor disassociate them from, omniscience, because they do not observe a sound. So how, without even observing them, could they associate sounds with omniscience, or disassociate them from it? They neither associate odors with, nor disassociate them from, omniscience, because they do not observe an odor. So how, without even observing them, could they associate odors with omniscience, or disassociate them from it? They neither associate tastes with, nor disassociate them from, omniscience, because they do not observe a taste. So how, without even observing them, could they associate tastes with omniscience, or disassociate them from it? They neither associate tangibles with, nor disassociate them from, omniscience, because they do not observe a tangible. So how, without even observing them, could they associate tangibles with omniscience, or disassociate them from it? They neither associate mental phenomena with, nor disassociate them from, omniscience, because they do not observe a mental phenomenon. So how, without even observing them, could they associate mental phenomena with omniscience, or disassociate them from it?
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the sensory element of the eyes with, nor disassociate it from, omniscience, because they do not observe a sensory element of the eyes. So how, without even observing it, could they associate the sensory element of the eyes with omniscience, or disassociate it from it? They neither associate the sensory element of sights with, nor disassociate it from, omniscience, because they do not observe a sensory element of sights. So how, without even observing it, could they associate the sensory element of sights with omniscience, or disassociate it from it? They neither associate the sensory element of visual consciousness with, nor disassociate it from, omniscience, because they do not observe a sensory element of visual consciousness. So how, without even observing it, could they associate the sensory element of visual consciousness with omniscience, or disassociate it from it?
“They neither associate the sensory element of the ears with, nor disassociate it from, omniscience, because they do not observe a sensory element of the ears. So how, without even observing it, could they associate the sensory element of the ears with omniscience, or disassociate it from it? They neither associate the sensory element of sounds with, nor disassociate it from, omniscience, because they do not observe a sensory element of sounds. So how, without even observing it, could they associate the sensory element of sounds with omniscience, or disassociate it from it? They neither associate the sensory element of auditory consciousness with, nor disassociate it from, omniscience, because they do not observe a sensory element of auditory consciousness. So how, without even observing it, could they associate the sensory element of auditory consciousness with omniscience, or disassociate it from it? They neither associate the sensory element of the nose with, nor disassociate it from, omniscience, because they do not observe a sensory element of the nose. So how, without even observing it, could they associate the sensory element of the nose with omniscience, or disassociate it from it? They neither associate the sensory element of odors with, nor disassociate it from, omniscience, because they do not observe a sensory element of odors. So how, without even observing it, could they associate the sensory element of odors with omniscience, or disassociate it from it? They neither associate the sensory element of olfactory consciousness with, nor disassociate it from, omniscience, because they do not observe a sensory element of olfactory consciousness. So how, without even observing it, could they associate the sensory element of olfactory consciousness with omniscience, or disassociate it from it? They neither associate the sensory element of the tongue with, nor disassociate it from, omniscience, because they do not observe a sensory element of the tongue. So how, without even observing it, could they associate the sensory element of the tongue with omniscience, or disassociate it from it? They neither associate the sensory element of tastes with, nor disassociate it from, omniscience, because they do not observe a sensory element of tastes. So how, without even observing it, could they associate the sensory element of tastes with omniscience, or disassociate it from it? They neither associate the sensory element of gustatory consciousness with, nor disassociate it from, omniscience, because they do not observe a sensory element of gustatory consciousness. So how, without even observing it, could they associate the sensory element of gustatory consciousness with omniscience, or disassociate it from it? They neither associate the sensory element of the body with, nor disassociate it from, omniscience, because they do not observe a sensory element of the body. So how, without even observing it, could they associate the sensory element of the body with omniscience, or disassociate it from it? They neither associate the sensory element of tangibles with, nor disassociate it from, omniscience, because they do not observe a sensory element of tangibles. So how, without even observing it, could they associate the sensory element of tangibles with omniscience, or disassociate it from it? They neither associate the sensory element of tactile consciousness with, nor disassociate it from, omniscience, because they do not observe a sensory element of tactile consciousness. So how, without even observing it, could they associate the sensory element of tactile consciousness with omniscience, or disassociate it from it?
“They neither associate the sensory element of the mental faculty with, nor disassociate it from, omniscience, because they do not observe a sensory element of the mental faculty. So how, without even observing it, could they associate the sensory element of the mental faculty with omniscience, or disassociate it from it? They neither associate the sensory element of mental phenomena with, nor disassociate it from, omniscience, because they do not observe a sensory element of mental phenomena. So how, without even observing it, could they associate the sensory element of mental phenomena with omniscience, or disassociate it from it? They neither associate the sensory element of mental consciousness with, nor disassociate it from, omniscience, because they do not observe a sensory element of mental consciousness. So how, without even observing it, could they associate the sensory element of mental consciousness with omniscience, or disassociate it from it?
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the earth element with, nor disassociate it from, omniscience, because they do not observe an earth element. So how, without even observing it, could they associate the earth element with omniscience, or disassociate it from it? They neither associate the water element with, nor disassociate it from, omniscience, because they do not observe a water element. So how, without even observing it, could they associate the water element with omniscience, or disassociate it from it? They neither associate the fire element with, nor disassociate it from, omniscience, because they do not observe a fire element. So how, without even observing it, could they associate the fire element with omniscience, or disassociate it from it? They neither associate the wind element with, nor disassociate it from, omniscience, because they do not observe a wind element. So how, without even observing it, could they associate the wind element with omniscience, or disassociate it from it? They neither associate the space element with, nor disassociate it from, omniscience, because they do not observe a space element. So how, without even observing it, could they associate the space element with omniscience, or disassociate it from it? They neither associate the consciousness element with, nor disassociate it from, omniscience, because they do not observe a consciousness element. So how, without even observing it, could they associate the consciousness element with omniscience, or disassociate it from it?
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate ignorance with, nor disassociate it from, omniscience, because they do not observe an ignorance. So how, without even observing it, could they associate ignorance with omniscience, or disassociate it from it?
“They neither associate formative predispositions with, nor disassociate them from, omniscience, because they do not observe a formative predisposition. So how, without even observing them, could they associate formative predispositions with omniscience, or disassociate them from it? They neither associate consciousness with, nor disassociate it from, omniscience, because they do not observe a consciousness. So how, without even observing it, could they associate consciousness with omniscience, or disassociate it from it? They neither associate name and form with, nor disassociate them from, omniscience, because they do not observe a name or a form. So how, without even observing them, could they associate name and form with omniscience, or disassociate them from it? They neither associate the six sense fields with, nor disassociate them from, omniscience, because they do not observe six sense fields. So how, without even observing them, could they associate the six sense fields with omniscience, or disassociate them from it? They neither associate sensory contact with, nor disassociate it from, omniscience, because they do not observe a sensory contact. So how, without even observing it, could they associate sensory contact with omniscience, or disassociate it from it? They neither associate sensation with, nor disassociate it from, omniscience, because they do not observe a sensation. So how, without even observing it, could they associate sensation with omniscience, or disassociate it from it? They neither associate craving with, nor disassociate it from, omniscience, because they do not observe a craving. So how, without even observing it, could they associate craving with omniscience, or disassociate it from it? They neither associate grasping with, nor disassociate it from, omniscience, because they do not observe a grasping. So how, without even observing it, could they associate grasping with omniscience, or disassociate it from it? They neither associate the rebirth process with, nor disassociate it from, omniscience, because they do not observe a rebirth process. So how, without even observing it, could they associate the rebirth process with omniscience, or disassociate it from it? They neither associate birth with, nor disassociate it from, omniscience, because they do not observe a birth. So how, without even observing it, could they associate birth with omniscience, or disassociate it from it? They neither associate aging and death with, nor disassociate them from, omniscience, because they do not observe an aging or a death. So how, without even observing them, could they associate aging and death with omniscience, or disassociate them from it?
“Moreover, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, they neither associate the perfection of generosity with, nor disassociate it from, omniscience, because they do not observe a perfection of generosity. So how, without even observing it, could they associate the perfection of generosity with omniscience, or disassociate it from it?
“They neither associate the perfection of ethical discipline with, nor disassociate it from, omniscience, because they do not observe a perfection of ethical discipline. So how, without even observing it, could they associate the perfection of ethical discipline with omniscience, or disassociate it from it? They neither associate the perfection of tolerance with, nor disassociate it from, omniscience, because they do not observe a perfection of tolerance. So how, without even observing it, could they associate the perfection of tolerance with omniscience, or disassociate it from it? They neither associate the perfection of perseverance with, nor disassociate it from, omniscience, because they do not observe a perfection of perseverance. So how, without even observing it, could they associate the perfection of perseverance with omniscience, or disassociate it from it? They neither associate the perfection of meditative concentration with, nor disassociate it from, omniscience, because they do not observe a perfection of meditative concentration. So how, without even observing it, could they associate the perfection of meditative concentration with omniscience, or disassociate it from it? They neither associate the perfection of wisdom with, nor disassociate it from, omniscience, because they do not observe a perfection of wisdom. So how, without even observing it, could they associate the perfection of wisdom with omniscience, or disassociate it from it?