大般若波羅蜜多經

04

Shariputra! The eye dhatu and the nature of the eye dhatu are empty. Why?

Because within the emptiness of the eye dhatu, the eye dhatu does not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended. The non-eye dhatu and the nature of the non-eye dhatu are empty. Why?

Because within the emptiness of the non-eye dhatu, the non-eye dhatu does not exist and cannot be apprehended; therefore, a great bodhisattva also does not exist and cannot be apprehended. The form dhatu, the eye-consciousness dhatu, eye-contact, the feelings arising with eye-contact as their condition, and the nature of the form dhatu through to the feelings arising with eye-contact as their condition are empty. Why?

Because within the emptiness of the form dhatu through to the feelings arising with eye-contact as their condition, the form dhatu through to the feelings arising with eye-contact as their condition do not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended. The non-form dhatu, the eye-consciousness dhatu, eye-contact, the feelings arising with eye-contact as their condition, and the nature of the non-form dhatu through to the feelings arising with eye-contact as their condition are empty.

Why? Because within the emptiness of the non-form dhatu through to the feelings arising with eye-contact as their condition, the non-form dhatu through to the feelings arising with eye-contact as their condition do not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended.

Shariputra! For this reason, I say that within the eye dhatu itself, a great bodhisattva does not exist and cannot be apprehended; apart from the eye dhatu, a great bodhisattva does not exist and cannot be apprehended. Within the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition themselves, a great bodhisattva does not exist and cannot be apprehended; apart from the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition, a great bodhisattva does not exist and cannot be apprehended.

Shariputra! The ear dhatu and the nature of the ear dhatu are empty. Why?

Because within the emptiness of the ear dhatu, the ear dhatu does not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended. The non-ear dhatu and the nature of the non-ear dhatu are empty. Why?

Because within the emptiness of the non-ear dhatu, the non-ear dhatu does not exist and cannot be apprehended; therefore, a great bodhisattva also does not exist and cannot be apprehended. The sound dhatu, the ear-consciousness dhatu, ear-contact, the feelings arising with ear-contact as their condition, and the nature of the sound dhatu through to the feelings arising with ear-contact as their condition are empty. Why?

Because within the emptiness of the sound dhatu through to the feelings arising with ear-contact as their condition, the sound dhatu through to the feelings arising with ear-contact as their condition do not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended. The non-sound dhatu, the ear-consciousness dhatu, ear-contact, the feelings arising with ear-contact as their condition, and the nature of the non-sound dhatu through to the feelings arising with ear-contact as their condition are empty.

Why? Because within the emptiness of the non-sound dhatu through to the feelings arising with ear-contact as their condition, the non-sound dhatu through to the feelings arising with ear-contact as their condition do not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended.

Shariputra! For this reason, I say that within the ear dhatu itself, a great bodhisattva does not exist and cannot be apprehended; apart from the ear dhatu, a great bodhisattva does not exist and cannot be apprehended. Within the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition themselves, a great bodhisattva does not exist and cannot be apprehended; apart from the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition, a great bodhisattva does not exist and cannot be apprehended.

Shariputra! The nose dhatu and the nature of the nose dhatu are empty. Why?

Because within the emptiness of the nose dhatu, the nose dhatu does not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended. The non-nose dhatu and the nature of the non-nose dhatu are empty. Why?

Because within the emptiness of the non-nose dhatu, the non-nose dhatu does not exist and cannot be apprehended; therefore, a great bodhisattva also does not exist and cannot be apprehended. The odor dhatu, the nose-consciousness dhatu, nose-contact, the feelings arising with nose-contact as their condition, and the nature of the odor dhatu through to the feelings arising with nose-contact as their condition are empty.

Why? Because within the emptiness of the odor dhatu through to the feelings arising with nose-contact as their condition, the odor dhatu through to the feelings arising with nose-contact as their condition do not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended. The non-odor dhatu, the nose-consciousness dhatu, nose-contact, the feelings arising with nose-contact as their condition, and the nature of the non-odor dhatu through to the feelings arising with nose-contact as their condition are empty.

Why? Because within the emptiness of the non-odor dhatu through to the feelings arising with nose-contact as their condition, the non-odor dhatu through to the feelings arising with nose-contact as their condition do not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended.

Shariputra! For this reason, I say that within the nose dhatu itself, a great bodhisattva does not exist and cannot be apprehended; apart from the nose dhatu, a great bodhisattva does not exist and cannot be apprehended. Within the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition themselves, a great bodhisattva does not exist and cannot be apprehended; apart from the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition, a great bodhisattva does not exist and cannot be apprehended.

Shariputra! The tongue dhatu and the nature of the tongue dhatu are empty. Why?

Because within the emptiness of the tongue dhatu, the tongue dhatu does not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended. The non-tongue dhatu and the nature of the non-tongue dhatu are empty. Why?

Because within the emptiness of the non-tongue dhatu, the non-tongue dhatu does not exist and cannot be apprehended; therefore, a great bodhisattva also does not exist and cannot be apprehended. The taste dhatu, the tongue-consciousness dhatu, tongue-contact, the feelings arising with tongue-contact as their condition, and the nature of the taste dhatu through to the feelings arising with tongue-contact as their condition are empty.

Why? Because within the emptiness of the taste dhatu through to the feelings arising with tongue-contact as their condition, the taste dhatu through to the feelings arising with tongue-contact as their condition do not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended. The non-taste dhatu, the tongue-consciousness dhatu, tongue-contact, the feelings arising with tongue-contact as their condition, and the nature of the non-taste dhatu through to the feelings arising with tongue-contact as their condition are empty.

Why? Because within the emptiness of the non-taste dhatu through to the feelings arising with tongue-contact as their condition, the non-taste dhatu through to the feelings arising with tongue-contact as their condition do not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended.

Śāriputra! For this reason, I say that within the tongue dhatu itself, a great bodhisattva neither exists nor can be apprehended; apart from the tongue dhatu, a great bodhisattva neither exists nor can be apprehended. Within the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, a great bodhisattva neither exists nor can be apprehended; apart from the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, a great bodhisattva neither exists nor can be apprehended.

Śāriputra! The body dhatu and the intrinsic nature of the body dhatu are empty. Why?

Because within the emptiness of the intrinsic nature of the body dhatu, the body dhatu neither exists nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended. That which is not the body dhatu and the intrinsic nature of that which is not the body dhatu are empty. Why?

Because within the emptiness of the intrinsic nature of that which is not the body dhatu, that which is not the body dhatu neither exists nor can be apprehended; therefore, a great bodhisattva likewise neither exists nor can be apprehended. The touch dhatu, the body-consciousness dhatu, body-contact, the feelings arising with body-contact as condition, and the intrinsic nature of the touch dhatu through to the feelings arising with body-contact as condition are empty.

Why? Because within the emptiness of the intrinsic nature of the touch dhatu through to the feelings arising with body-contact as condition, the touch dhatu through to the feelings arising with body-contact as condition neither exist nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended. That which is not the touch dhatu, the body-consciousness dhatu, body-contact, the feelings arising with body-contact as condition, and the intrinsic nature of that which is not the touch dhatu through to the feelings arising with body-contact as condition are empty.

Why? Because within the emptiness of the intrinsic nature of that which is not the touch dhatu through to the feelings arising with body-contact as condition, that which is not the touch dhatu through to the feelings arising with body-contact as condition neither exists nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended.

Śāriputra! For this reason, I say that within the body dhatu itself, a great bodhisattva neither exists nor can be apprehended; apart from the body dhatu, a great bodhisattva neither exists nor can be apprehended. Within the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, a great bodhisattva neither exists nor can be apprehended; apart from the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, a great bodhisattva neither exists nor can be apprehended.

Śāriputra! The mind dhatu and the intrinsic nature of the mind dhatu are empty. Why?

Because within the emptiness of the intrinsic nature of the mind dhatu, the mind dhatu neither exists nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended. That which is not the mind dhatu and the intrinsic nature of that which is not the mind dhatu are empty. Why?

Because within the emptiness of the intrinsic nature of that which is not the mind dhatu, that which is not the mind dhatu neither exists nor can be apprehended; therefore, a great bodhisattva likewise neither exists nor can be apprehended. The mental-object dhatu, the mind-consciousness dhatu, mind-contact, the feelings arising with mind-contact as condition, and the intrinsic nature of the mental-object dhatu through to the feelings arising with mind-contact as condition are empty.

Why? Because within the emptiness of the intrinsic nature of the mental-object dhatu through to the feelings arising with mind-contact as condition, the mental-object dhatu through to the feelings arising with mind-contact as condition neither exist nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended. That which is not the mental-object dhatu, the mind-consciousness dhatu, mind-contact, the feelings arising with mind-contact as condition, and the intrinsic nature of that which is not the mental-object dhatu through to the feelings arising with mind-contact as condition are empty.

Why? Because within the emptiness of the intrinsic nature of that which is not the mental-object dhatu through to the feelings arising with mind-contact as condition, that which is not the mental-object dhatu through to the feelings arising with mind-contact as condition neither exists nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended.

Śāriputra! For this reason, I say that within the mind dhatu itself, a great bodhisattva neither exists nor can be apprehended; apart from the mind dhatu, a great bodhisattva neither exists nor can be apprehended. Within the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, a great bodhisattva neither exists nor can be apprehended; apart from the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, a great bodhisattva neither exists nor can be apprehended.

Śāriputra! The earth dhatu and the intrinsic nature of the earth dhatu are empty. Why?

Because within the emptiness of the intrinsic nature of the earth dhatu, the earth dhatu neither exists nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended. That which is not the earth dhatu and the intrinsic nature of that which is not the earth dhatu are empty. Why?

Because within the emptiness of the intrinsic nature of that which is not the earth dhatu, that which is not the earth dhatu neither exists nor can be apprehended; therefore, a great bodhisattva likewise neither exists nor can be apprehended. The water, fire, wind, space, and consciousness dhatus and the intrinsic nature of the water, fire, wind, space, and consciousness dhatus are empty. Why?

Because within the emptiness of the intrinsic nature of the water, fire, wind, space, and consciousness dhatus, the water, fire, wind, space, and consciousness dhatus neither exist nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended. That which is not the water, fire, wind, space, or consciousness dhatus and the intrinsic nature of that which is not the water, fire, wind, space, or consciousness dhatus are empty.

Why? Because within the emptiness of the intrinsic nature of that which is not the water, fire, wind, space, or consciousness dhatus, that which is not the water, fire, wind, space, or consciousness dhatus neither exists nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended.

Śāriputra! For this reason, I say that within the earth dhatu itself, a great bodhisattva neither exists nor can be apprehended; apart from the earth dhatu, a great bodhisattva neither exists nor can be apprehended. Within the water, fire, wind, space, and consciousness dhatus themselves, a great bodhisattva neither exists nor can be apprehended; apart from the water, fire, wind, space, and consciousness dhatus, a great bodhisattva neither exists nor can be apprehended.

Śāriputra! The Noble Truth of suffering and the intrinsic nature of the Noble Truth of suffering are empty. Why?

Because within the emptiness of the intrinsic nature of the Noble Truth of suffering, the Noble Truth of suffering neither exists nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended. That which is not the Noble Truth of suffering and the intrinsic nature of that which is not the Noble Truth of suffering are empty. Why?

Because within the emptiness of the intrinsic nature of that which is not the Noble Truth of suffering, that which is not the Noble Truth of suffering neither exists nor can be apprehended; therefore, a great bodhisattva likewise neither exists nor can be apprehended. The Noble Truths of the origin of suffering, the cessation of suffering, and the path, and the intrinsic nature of the Noble Truths of the origin of suffering, the cessation of suffering, and the path are empty.

Why? Because within the emptiness of the intrinsic nature of the Noble Truths of the origin of suffering, the cessation of suffering, and the path, the Noble Truths of the origin of suffering, the cessation of suffering, and the path neither exist nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended. That which is not the Noble Truths of the origin of suffering, the cessation of suffering, or the path, and the intrinsic nature of that which is not the Noble Truths of the origin of suffering, the cessation of suffering, or the path are empty.

Why? Because within the emptiness of the intrinsic nature of that which is not the Noble Truths of the origin of suffering, the cessation of suffering, or the path, that which is not the Noble Truths of the origin of suffering, the cessation of suffering, or the path neither exists nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended.

Śāriputra! For this reason, I say that within the Noble Truth of suffering itself, a great bodhisattva neither exists nor can be apprehended; apart from the Noble Truth of suffering, a great bodhisattva neither exists nor can be apprehended. Within the Noble Truths of the origin of suffering, the cessation of suffering, and the path themselves, a great bodhisattva neither exists nor can be apprehended; apart from the Noble Truths of the origin of suffering, the cessation of suffering, and the path, a great bodhisattva neither exists nor can be apprehended.

Shariputra! Ignorance and the nature of ignorance are empty. Why?

Because within the emptiness of ignorance, ignorance is nonexistent and cannot be apprehended, and a great bodhisattva is likewise nonexistent and cannot be apprehended. Non-ignorance and the nature of non-ignorance are empty. Why?

Because within the emptiness of non-ignorance, non-ignorance is nonexistent and cannot be apprehended; therefore, a great bodhisattva is likewise nonexistent and cannot be apprehended. Volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, and the nature of volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress, are empty.

Why? Because within the emptiness of volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress, volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress are nonexistent and cannot be apprehended, and a great bodhisattva is likewise nonexistent and cannot be apprehended. Non-volitional formations, non-consciousness, non-name-and-form, the non-six sense bases, non-contact, non-feeling, non-craving, non-grasping, non-existence, non-birth, non-aging and death, non-sorrow, non-lamentation, non-suffering, non-grief, and non-distress, and the nature of non-volitional formations through non-aging and death, non-sorrow, non-lamentation, non-suffering, non-grief, and non-distress, are empty.

Why? Because within the emptiness of non-volitional formations through non-aging and death, non-sorrow, non-lamentation, non-suffering, non-grief, and non-distress, non-volitional formations through non-aging and death, non-sorrow, non-lamentation, non-suffering, non-grief, and non-distress are nonexistent and cannot be apprehended, and a great bodhisattva is likewise nonexistent and cannot be apprehended.

Shariputra! For this reason, I say that within ignorance itself, a great bodhisattva is nonexistent and cannot be apprehended; apart from ignorance, a great bodhisattva is nonexistent and cannot be apprehended. Within volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress themselves, a great bodhisattva is nonexistent and cannot be apprehended; apart from volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, a great bodhisattva is nonexistent and cannot be apprehended.

Shariputra! The perfection of generosity and the nature of the perfection of generosity are empty. Why?

Because within the emptiness of the perfection of generosity, the perfection of generosity is nonexistent and cannot be apprehended, and a great bodhisattva is likewise nonexistent and cannot be apprehended. The non-perfection of generosity and the nature of the non-perfection of generosity are empty. Why?

Because within the emptiness of the non-perfection of generosity, the non-perfection of generosity is nonexistent and cannot be apprehended; therefore, a great bodhisattva is likewise nonexistent and cannot be apprehended. The perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita, and the nature of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita, are empty.

Why? Because within the emptiness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita, the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are nonexistent and cannot be apprehended, and a great bodhisattva is likewise nonexistent and cannot be apprehended. The non-perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita, and the nature of the non-perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita, are empty.

Why? Because within the emptiness of the non-perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita, the non-perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are nonexistent and cannot be apprehended, and a great bodhisattva is likewise nonexistent and cannot be apprehended.

Shariputra! For this reason, I say that within the perfection of generosity itself, a great bodhisattva is nonexistent and cannot be apprehended; apart from the perfection of generosity, a great bodhisattva is nonexistent and cannot be apprehended. Within the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita themselves, a great bodhisattva is nonexistent and cannot be apprehended; apart from the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita, a great bodhisattva is nonexistent and cannot be apprehended.

Shariputra! The four dhyanas and the nature of the four dhyanas are empty. Why?

Because within the emptiness of the four dhyanas, the four dhyanas are nonexistent and cannot be apprehended, and a great bodhisattva is likewise nonexistent and cannot be apprehended. The non-four dhyanas and the nature of the non-four dhyanas are empty. Why?

Because within the emptiness of the non-four dhyanas, the non-four dhyanas are nonexistent and cannot be apprehended; therefore, a great bodhisattva is likewise nonexistent and cannot be apprehended. The four immeasurables and the four formless absorptions, and the nature of the four immeasurables and the four formless absorptions, are empty. Why?

Because within the emptiness of the four immeasurables and the four formless absorptions, the four immeasurables and the four formless absorptions are nonexistent and cannot be apprehended, and a great bodhisattva is likewise nonexistent and cannot be apprehended. The non-four immeasurables and the non-four formless absorptions, and the nature of the non-four immeasurables and the non-four formless absorptions, are empty.

Why? Because within the emptiness of the non-four immeasurables and the non-four formless absorptions, the non-four immeasurables and the non-four formless absorptions are nonexistent and cannot be apprehended, and a great bodhisattva is likewise nonexistent and cannot be apprehended.

Shariputra! For this reason, I say that within the four dhyanas themselves, a great bodhisattva is nonexistent and cannot be apprehended; apart from the four dhyanas, a great bodhisattva is nonexistent and cannot be apprehended. Within the four immeasurables and the four formless absorptions themselves, a great bodhisattva is nonexistent and cannot be apprehended; apart from the four immeasurables and the four formless absorptions, a great bodhisattva is nonexistent and cannot be apprehended.

Shariputra! The eight liberations and the nature of the eight liberations are empty. Why?

Because within the emptiness of the eight liberations, the eight liberations are nonexistent and cannot be apprehended, and a great bodhisattva is likewise nonexistent and cannot be apprehended. The non-eight liberations and the nature of the non-eight liberations are empty. Why?

Because within the emptiness of the non-eight liberations, the non-eight liberations are nonexistent and cannot be apprehended; therefore, a great bodhisattva is likewise nonexistent and cannot be apprehended. The eight spheres of mastery, the nine successive absorptions, and the ten totalities, and the nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities, are empty. Why?

Because within the emptiness of the eight spheres of mastery, the nine successive absorptions, and the ten totalities, the eight spheres of mastery, the nine successive absorptions, and the ten totalities are nonexistent and cannot be apprehended, and a great bodhisattva is likewise nonexistent and cannot be apprehended. The non-eight spheres of mastery, the non-nine successive absorptions, and the non-ten totalities, and the nature of the non-eight spheres of mastery, the non-nine successive absorptions, and the non-ten totalities, are empty.

Why? Because within the emptiness of the non-eight spheres of mastery, the non-nine successive absorptions, and the non-ten totalities, the non-eight spheres of mastery, the non-nine successive absorptions, and the non-ten totalities are nonexistent and cannot be apprehended, and a great bodhisattva is likewise nonexistent and cannot be apprehended.

Shariputra! For this reason, I say that within the eight liberations themselves, a great bodhisattva is nonexistent and cannot be apprehended; apart from the eight liberations, a great bodhisattva is nonexistent and cannot be apprehended. Within the eight spheres of mastery, the nine successive absorptions, and the ten totalities themselves, a great bodhisattva is nonexistent and cannot be apprehended; apart from the eight spheres of mastery, the nine successive absorptions, and the ten totalities, a great bodhisattva is nonexistent and cannot be apprehended.

Śāriputra! The four foundations of mindfulness and the nature of the four foundations of mindfulness are empty. Why?

Because within the emptiness of the four foundations of mindfulness, the four foundations of mindfulness do not exist and cannot be apprehended; a great bodhisattva likewise does not exist and cannot be apprehended. That which is not the four foundations of mindfulness and the nature of that which is not the four foundations of mindfulness are empty. Why?

Because within the emptiness of that which is not the four foundations of mindfulness, that which is not the four foundations of mindfulness does not exist and cannot be apprehended; therefore, a great bodhisattva likewise does not exist and cannot be apprehended. The four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and the nature of the four right efforts through the Noble Eightfold Path are empty.

Why? Because within the emptiness of the four right efforts through the Noble Eightfold Path, the four right efforts through the Noble Eightfold Path do not exist and cannot be apprehended; a great bodhisattva likewise does not exist and cannot be apprehended. That which is not the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, and the nature of that which is not the four right efforts through the Noble Eightfold Path, are empty.

Why? Because within the emptiness of that which is not the four right efforts through the Noble Eightfold Path, that which is not the four right efforts through the Noble Eightfold Path does not exist and cannot be apprehended; a great bodhisattva likewise does not exist and cannot be apprehended.

Śāriputra! For this reason, I say that in the four foundations of mindfulness themselves, a great bodhisattva does not exist and cannot be apprehended; apart from the four foundations of mindfulness, a great bodhisattva does not exist and cannot be apprehended. In the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path themselves, a great bodhisattva does not exist and cannot be apprehended; apart from the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, a great bodhisattva does not exist and cannot be apprehended.

Śāriputra! The gateway to liberation through emptiness and the nature of the gateway to liberation through emptiness are empty. Why?

Because within the emptiness of the gateway to liberation through emptiness, the gateway to liberation through emptiness does not exist and cannot be apprehended; a great bodhisattva likewise does not exist and cannot be apprehended. That which is not the gateway to liberation through emptiness and the nature of that which is not the gateway to liberation through emptiness are empty. Why?

Because within the emptiness of that which is not the gateway to liberation through emptiness, that which is not the gateway to liberation through emptiness does not exist and cannot be apprehended; therefore, a great bodhisattva likewise does not exist and cannot be apprehended. The gateways to liberation through signlessness and wishlessness, and the nature of the gateways to liberation through signlessness and wishlessness, are empty.

Why? Because within the emptiness of the gateways to liberation through signlessness and wishlessness, the gateways to liberation through signlessness and wishlessness do not exist and cannot be apprehended; a great bodhisattva likewise does not exist and cannot be apprehended. That which is not the gateways to liberation through signlessness and wishlessness, and the nature of that which is not the gateways to liberation through signlessness and wishlessness, are empty.

Why? Because within the emptiness of that which is not the gateways to liberation through signlessness and wishlessness, that which is not the gateways to liberation through signlessness and wishlessness does not exist and cannot be apprehended; a great bodhisattva likewise does not exist and cannot be apprehended.

Śāriputra! For this reason, I say that in the gateway to liberation through emptiness itself, a great bodhisattva does not exist and cannot be apprehended; apart from the gateway to liberation through emptiness, a great bodhisattva does not exist and cannot be apprehended. In the gateways to liberation through signlessness and wishlessness themselves, a great bodhisattva does not exist and cannot be apprehended; apart from the gateways to liberation through signlessness and wishlessness, a great bodhisattva does not exist and cannot be apprehended.

Śāriputra! The five kinds of eyes and the nature of the five kinds of eyes are empty. Why?

Because within the emptiness of the five kinds of eyes, the five kinds of eyes do not exist and cannot be apprehended; a great bodhisattva likewise does not exist and cannot be apprehended. That which is not the five kinds of eyes and the nature of that which is not the five kinds of eyes are empty. Why?

Because within the emptiness of that which is not the five kinds of eyes, that which is not the five kinds of eyes does not exist and cannot be apprehended; therefore, a great bodhisattva likewise does not exist and cannot be apprehended. The six superknowledges and the nature of the six superknowledges are empty. Why?

Because within the emptiness of the six superknowledges, the six superknowledges do not exist and cannot be apprehended; a great bodhisattva likewise does not exist and cannot be apprehended. That which is not the six superknowledges and the nature of that which is not the six superknowledges are empty. Why?

Because within the emptiness of that which is not the six superknowledges, that which is not the six superknowledges does not exist and cannot be apprehended; a great bodhisattva likewise does not exist and cannot be apprehended.

Śāriputra! For this reason, I say that in the five kinds of eyes themselves, a great bodhisattva does not exist and cannot be apprehended; apart from the five kinds of eyes, a great bodhisattva does not exist and cannot be apprehended. In the six superknowledges themselves, a great bodhisattva does not exist and cannot be apprehended; apart from the six superknowledges, a great bodhisattva does not exist and cannot be apprehended.

Śāriputra! The ten powers of a Buddha and the nature of the ten powers of a Buddha are empty. Why?

Because within the emptiness of the ten powers of a Buddha, the ten powers of a Buddha do not exist and cannot be apprehended; a great bodhisattva likewise does not exist and cannot be apprehended. That which is not the ten powers of a Buddha and the nature of that which is not the ten powers of a Buddha are empty. Why?

Because within the emptiness of that which is not the ten powers of a Buddha, that which is not the ten powers of a Buddha does not exist and cannot be apprehended; therefore, a great bodhisattva likewise does not exist and cannot be apprehended. The four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, the knowledge of all aspects, and the nature of the four fearlessnesses through the knowledge of all aspects are empty.

Why? Because within the emptiness of the four fearlessnesses through the knowledge of all aspects, the four fearlessnesses through the knowledge of all aspects do not exist and cannot be apprehended; a great bodhisattva likewise does not exist and cannot be apprehended. That which is not the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, and the nature of that which is not the four fearlessnesses through the knowledge of all aspects, are empty.

Why? Because within the emptiness of that which is not the four fearlessnesses through the knowledge of all aspects, that which is not the four fearlessnesses through the knowledge of all aspects does not exist and cannot be apprehended; a great bodhisattva likewise does not exist and cannot be apprehended.

Śāriputra! For this reason, I say that in the ten powers of a Buddha themselves, a great bodhisattva does not exist and cannot be apprehended; apart from the ten powers of a Buddha, a great bodhisattva does not exist and cannot be apprehended. In the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects themselves, a great bodhisattva does not exist and cannot be apprehended; apart from the four fearlessnesses through the knowledge of all aspects, a great bodhisattva does not exist and cannot be apprehended.

Shariputra! The knowledge of the aspects of the paths and the nature of the knowledge of the aspects of the paths are empty. Why? Because within the emptiness of the knowledge of the aspects of the paths, the knowledge of the aspects of the paths does not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended. That which is not the knowledge of the aspects of the paths and the nature of that which is not the knowledge of the aspects of the paths are empty. Why? Because within the emptiness of that which is not the knowledge of the aspects of the paths, that which is not the knowledge of the aspects of the paths does not exist and cannot be apprehended; therefore, a great bodhisattva likewise does not exist and cannot be apprehended.

Shariputra! For this reason, I say that within the knowledge of the aspects of the paths itself, a great bodhisattva does not exist and cannot be apprehended; apart from the knowledge of the aspects of the paths, a great bodhisattva does not exist and cannot be apprehended.

Shariputra! The quality of non-forgetfulness and the nature of the quality of non-forgetfulness are empty. Why?

Because within the emptiness of the quality of non-forgetfulness, the quality of non-forgetfulness does not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended. That which is not the quality of non-forgetfulness and the nature of that which is not the quality of non-forgetfulness are empty. Why?

Because within the emptiness of that which is not the quality of non-forgetfulness, that which is not the quality of non-forgetfulness does not exist and cannot be apprehended; therefore, a great bodhisattva likewise does not exist and cannot be apprehended. The nature of constant equanimity and the nature of the nature of constant equanimity are empty. Why?

Because within the emptiness of the nature of constant equanimity, the nature of constant equanimity does not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended. That which is not the nature of constant equanimity and the nature of that which is not the nature of constant equanimity are empty. Why?

Because within the emptiness of that which is not the nature of constant equanimity, that which is not the nature of constant equanimity does not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended.

Shariputra! For this reason, I say that within the quality of non-forgetfulness itself, a great bodhisattva does not exist and cannot be apprehended; apart from the quality of non-forgetfulness, a great bodhisattva does not exist and cannot be apprehended. Within the nature of constant equanimity itself, a great bodhisattva does not exist and cannot be apprehended; apart from the nature of constant equanimity, a great bodhisattva does not exist and cannot be apprehended.

Shariputra! All dharani gateways and the nature of all dharani gateways are empty. Why?

Because within the emptiness of all dharani gateways, all dharani gateways do not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended. That which is not all dharani gateways and the nature of that which is not all dharani gateways are empty. Why?

Because within the emptiness of that which is not all dharani gateways, that which is not all dharani gateways does not exist and cannot be apprehended; therefore, a great bodhisattva likewise does not exist and cannot be apprehended. All samadhi gateways and the nature of all samadhi gateways are empty. Why?

Because within the emptiness of all samadhi gateways, all samadhi gateways do not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended. That which is not all samadhi gateways and the nature of that which is not all samadhi gateways are empty. Why?

Because within the emptiness of that which is not all samadhi gateways, that which is not all samadhi gateways does not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended.

Shariputra! For this reason, I say that within all dharani gateways themselves, a great bodhisattva does not exist and cannot be apprehended; apart from all dharani gateways, a great bodhisattva does not exist and cannot be apprehended. Within all samadhi gateways themselves, a great bodhisattva does not exist and cannot be apprehended; apart from all samadhi gateways, a great bodhisattva does not exist and cannot be apprehended.

Shariputra! Inner emptiness and the nature of inner emptiness are empty. Why?

Because within the emptiness of inner emptiness, inner emptiness does not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended. That which is not inner emptiness and the nature of that which is not inner emptiness are empty. Why?

Because within the emptiness of that which is not inner emptiness, that which is not inner emptiness does not exist and cannot be apprehended; therefore, a great bodhisattva likewise does not exist and cannot be apprehended. Outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature,

the emptiness of the self-nature of nonexistence, and the nature of outer emptiness through the emptiness of the self-nature of nonexistence are empty.

Why? Because within the emptiness of outer emptiness through the emptiness of the self-nature of nonexistence, outer emptiness through the emptiness of the self-nature of nonexistence do not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended. That which is not outer emptiness through that which is not the emptiness of the self-nature of nonexistence, and the nature of that which is not outer emptiness through that which is not the emptiness of the self-nature of nonexistence, are empty.

Why? Because within the emptiness of that which is not outer emptiness through that which is not the emptiness of the self-nature of nonexistence, that which is not outer emptiness through that which is not the emptiness of the self-nature of nonexistence does not exist and cannot be apprehended; likewise, a great bodhisattva does not exist and cannot be apprehended.

Shariputra! For this reason, I say that within inner emptiness itself, a great bodhisattva does not exist and cannot be apprehended; apart from inner emptiness, a great bodhisattva does not exist and cannot be apprehended. Within outer emptiness through the emptiness of the self-nature of nonexistence themselves, a great bodhisattva does not exist and cannot be apprehended; apart from outer emptiness through the emptiness of the self-nature of nonexistence, a great bodhisattva does not exist and cannot be apprehended.

Shariputra! Suchness and the nature of suchness are empty. Why?

Because within the emptiness of suchness, suchness neither exists nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended. That which is not suchness and the nature of that which is not suchness are empty. Why?

Because within the emptiness of that which is not suchness, that which is not suchness neither exists nor can be apprehended; therefore, a great bodhisattva likewise neither exists nor can be apprehended. The dharma realm, the nature of dharmas, the nature free from falsity, the nature free from alteration, the inconceivable realm, the realm of space, the realm of cessation, the realm of detachment, the realm of extinction, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the realm of non-nature, the realm of signlessness, the realm of non-action, the realm of the unconditioned, the realm of peace and security, the realm of quiescence, original nonexistence, ultimate reality, final nirvana,

and the nature of the dharma realm and the nature of dharmas through ultimate reality and final nirvana are empty.

Why? Because within the emptiness of the dharma realm and the nature of dharmas through ultimate reality and final nirvana, the dharma realm and the nature of dharmas through ultimate reality and final nirvana neither exist nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended. That which is not the dharma realm or the nature of dharmas through ultimate reality and final nirvana, and the nature of that which is not the dharma realm or the nature of dharmas through ultimate reality and final nirvana, are empty.

Why? Because within the emptiness of that which is not the dharma realm or the nature of dharmas through ultimate reality and final nirvana, that which is not the dharma realm or the nature of dharmas through ultimate reality and final nirvana neither exists nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended.

Shariputra! For this reason, I say that within suchness itself, a great bodhisattva neither exists nor can be apprehended; apart from suchness, a great bodhisattva neither exists nor can be apprehended. Within the dharma realm and the nature of dharmas through ultimate reality and final nirvana themselves, a great bodhisattva neither exists nor can be apprehended; apart from the dharma realm and the nature of dharmas through ultimate reality and final nirvana, a great bodhisattva neither exists nor can be apprehended.

Shariputra! The Shravaka Vehicle and the nature of the Shravaka Vehicle are empty. Why?

Because within the emptiness of the Shravaka Vehicle, the Shravaka Vehicle neither exists nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended. That which is not the Shravaka Vehicle and the nature of that which is not the Shravaka Vehicle are empty. Why?

Because within the emptiness of that which is not the Shravaka Vehicle, that which is not the Shravaka Vehicle neither exists nor can be apprehended; therefore, a great bodhisattva likewise neither exists nor can be apprehended. The Pratyekabuddha Vehicle and the Great Vehicle, and the nature of the Pratyekabuddha Vehicle and the Great Vehicle, are empty. Why?

Because within the emptiness of the Pratyekabuddha Vehicle and the Great Vehicle, the Pratyekabuddha Vehicle and the Great Vehicle neither exist nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended. That which is not the Pratyekabuddha Vehicle or the Great Vehicle, and the nature of that which is not the Pratyekabuddha Vehicle or the Great Vehicle, are empty. Why?

Because within the emptiness of that which is not the Pratyekabuddha Vehicle or the Great Vehicle, that which is not the Pratyekabuddha Vehicle or the Great Vehicle neither exists nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended.

Shariputra! For this reason, I say that within the Shravaka Vehicle itself, a great bodhisattva neither exists nor can be apprehended; apart from the Shravaka Vehicle, a great bodhisattva neither exists nor can be apprehended. Within the Pratyekabuddha Vehicle and the Great Vehicle themselves, a great bodhisattva neither exists nor can be apprehended; apart from the Pratyekabuddha Vehicle and the Great Vehicle, a great bodhisattva neither exists nor can be apprehended.

Shariputra! The pudgala of the Shravaka and the nature of the pudgala of the Shravaka are empty. Why?

Because within the emptiness of the pudgala of the Shravaka, the pudgala of the Shravaka neither exists nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended. That which is not the pudgala of the Shravaka and the nature of that which is not the pudgala of the Shravaka are empty. Why?

Because within the emptiness of that which is not the pudgala of the Shravaka, that which is not the pudgala of the Shravaka neither exists nor can be apprehended; therefore, a great bodhisattva likewise neither exists nor can be apprehended. The pudgala of the Pratyekabuddha Vehicle and the Great Vehicle, and the nature of the pudgala of the Pratyekabuddha Vehicle and the Great Vehicle, are empty. Why?

Because within the emptiness of the pudgala of the Pratyekabuddha Vehicle and the Great Vehicle, the pudgala of the Pratyekabuddha Vehicle and the Great Vehicle neither exists nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended. That which is not the pudgala of the Pratyekabuddha Vehicle or the Great Vehicle, and the nature of that which is not the pudgala of the Pratyekabuddha Vehicle or the Great Vehicle, are empty.

Why? Because within the emptiness of that which is not the pudgala of the Pratyekabuddha Vehicle or the Great Vehicle, that which is not the pudgala of the Pratyekabuddha Vehicle or the Great Vehicle neither exists nor can be apprehended, and a great bodhisattva likewise neither exists nor can be apprehended.

Shariputra! For this reason, I say that within the pudgala of the Shravaka itself, a great bodhisattva neither exists nor can be apprehended; apart from the pudgala of the Shravaka, a great bodhisattva neither exists nor can be apprehended. Within the pudgala of the Pratyekabuddha Vehicle and the Great Vehicle itself, a great bodhisattva neither exists nor can be apprehended; apart from the pudgala of the Pratyekabuddha Vehicle and the Great Vehicle, a great bodhisattva neither exists nor can be apprehended.

At that time, the Venerable Subhuti further replied to Shariputra: “As the Venerable One has asked, for what reason is it said that, among all dharmas, when I employ every means, in every place, and at every time to seek a great bodhisattva, one utterly neither exists nor can be apprehended? Why, then, would you have me use prajnaparamita to instruct and transmit teachings to the great bodhisattvas?

“Shariputra! Because the nature of form is empty, form neither exists nor can be apprehended in form, and form neither exists nor can be apprehended in feeling. Because the nature of feeling is empty, feeling neither exists nor can be apprehended in feeling; feeling neither exists nor can be apprehended in form; and form and feeling neither exist nor can be apprehended in perception.

Because the nature of perception is empty, perception neither exists nor can be apprehended in perception; perception neither exists nor can be apprehended in form and feeling; and form, feeling, and perception neither exist nor can be apprehended in formations. Because the nature of formations is empty, formations neither exist nor can be apprehended in formations; formations neither exist nor can be apprehended in form, feeling, and perception; and form, feeling, perception, and formations neither exist nor can be apprehended in consciousness.

Because the nature of consciousness is empty, consciousness neither exists nor can be apprehended in consciousness; consciousness neither exists nor can be apprehended in form, feeling, perception, and formations.

“Shariputra! Among dharmas such as these, when I employ every means, in every place, and at every time to seek a great bodhisattva, one likewise neither exists nor can be apprehended. Why? Because intrinsic nature is empty.”

Śāriputra! Because the nature of the eye ayatana is empty, the eye ayatana, in relation to the eye ayatana, has no existence and cannot be apprehended; the eye ayatana, in relation to the ear ayatana, has no existence and cannot be apprehended. Because the nature of the ear ayatana is empty, the ear ayatana, in relation to the ear ayatana, has no existence and cannot be apprehended; the ear ayatana, in relation to the eye ayatana, has no existence and cannot be apprehended; the eye and ear ayatanas, in relation to the nose ayatana, have no existence and cannot be apprehended.

Because the nature of the nose ayatana is empty, the nose ayatana, in relation to the nose ayatana, has no existence and cannot be apprehended; the nose ayatana, in relation to the eye and ear ayatanas, has no existence and cannot be apprehended; the eye, ear, and nose ayatanas, in relation to the tongue ayatana, have no existence and cannot be apprehended. Because the nature of the tongue ayatana is empty, the tongue ayatana, in relation to the tongue ayatana, has no existence and cannot be apprehended; the tongue ayatana, in relation to the eye, ear, and nose ayatanas, has no existence and cannot be apprehended; the eye, ear, nose, and tongue ayatanas, in relation to the body ayatana, have no existence and cannot be apprehended.

Because the nature of the body ayatana is empty, the body ayatana, in relation to the body ayatana, has no existence and cannot be apprehended; the body ayatana, in relation to the eye, ear, nose, and tongue ayatanas, has no existence and cannot be apprehended; the eye, ear, nose, tongue, and body ayatanas, in relation to the mind ayatana, have no existence and cannot be apprehended. Because the nature of the mind ayatana is empty, the mind ayatana, in relation to the mind ayatana, has no existence and cannot be apprehended; the mind ayatana, in relation to the eye, ear, nose, tongue, and body ayatanas, has no existence and cannot be apprehended.

Śāriputra! Among such dharmas, though I employ every means and seek a great bodhisattva in every place and at every time, the great bodhisattva likewise has no existence and cannot be apprehended. Why? Because intrinsic nature is empty.

Śāriputra! Because the nature of the form ayatana is empty, the form ayatana, in relation to the form ayatana, has no existence and cannot be apprehended; the form ayatana, in relation to the sound ayatana, has no existence and cannot be apprehended. Because the nature of the sound ayatana is empty, the sound ayatana, in relation to the sound ayatana, has no existence and cannot be apprehended; the sound ayatana, in relation to the form ayatana, has no existence and cannot be apprehended; the form and sound ayatanas, in relation to the odor ayatana, have no existence and cannot be apprehended.

Because the nature of the odor ayatana is empty, the odor ayatana, in relation to the odor ayatana, has no existence and cannot be apprehended; the odor ayatana, in relation to the form and sound ayatanas, has no existence and cannot be apprehended; the form, sound, and odor ayatanas, in relation to the taste ayatana, have no existence and cannot be apprehended. Because the nature of the taste ayatana is empty, the taste ayatana, in relation to the taste ayatana, has no existence and cannot be apprehended; the taste ayatana, in relation to the form, sound, and odor ayatanas, has no existence and cannot be apprehended; the form, sound, odor, and taste ayatanas, in relation to the tangible-object ayatana, have no existence and cannot be apprehended.

Because the nature of the tangible-object ayatana is empty, the tangible-object ayatana, in relation to the tangible-object ayatana, has no existence and cannot be apprehended; the tangible-object ayatana, in relation to the form, sound, odor, and taste ayatanas, has no existence and cannot be apprehended; the form, sound, odor, taste, and tangible-object ayatanas, in relation to the dharma ayatana, have no existence and cannot be apprehended.

Because the nature of the dharma ayatana is empty, the dharma ayatana, in relation to the dharma ayatana, has no existence and cannot be apprehended; the dharma ayatana, in relation to the form, sound, odor, taste, and tangible-object ayatanas, has no existence and cannot be apprehended.

Śāriputra! Among such dharmas, though I employ every means and seek a great bodhisattva in every place and at every time, the great bodhisattva likewise has no existence and cannot be apprehended. Why? Because intrinsic nature is empty.

Fascicle 64

End