大般若波羅蜜多經

03

Shariputra! Because all dharani gateways are without anything possessed, great bodhisattvas of the past, future, and present cannot be apprehended; because all samadhi gateways are without anything possessed, great bodhisattvas of the past, future, and present cannot be apprehended. Because all dharani gateways are empty, great bodhisattvas of the past, future, and present cannot be apprehended; because all samadhi gateways are empty, great bodhisattvas of the past, future, and present cannot be apprehended.

Because all dharani gateways are remote and detached, great bodhisattvas of the past, future, and present cannot be apprehended; because all samadhi gateways are remote and detached, great bodhisattvas of the past, future, and present cannot be apprehended. Because all dharani gateways lack intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended; because all samadhi gateways lack intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended.

Why is this? Shariputra! Within the absence of anything possessed, emptiness, remoteness and detachment, and lack of intrinsic nature of all dharani gateways and all samadhi gateways, great bodhisattvas of the past, future, and present are all utterly unapprehensible.

Shariputra! The absence of anything possessed in all dharani gateways and all samadhi gateways is not differentiated; the emptiness of all dharani gateways and all samadhi gateways is not differentiated; the remoteness and detachment of all dharani gateways and all samadhi gateways is not differentiated; the lack of intrinsic nature of all dharani gateways and all samadhi gateways is not differentiated. Great bodhisattvas of the past are not differentiated; great bodhisattvas of the future are not differentiated; great bodhisattvas of the present are not differentiated.

Shariputra! Whether it is the absence of anything possessed in all dharani gateways and all samadhi gateways, the emptiness of all dharani gateways and all samadhi gateways, the remoteness and detachment of all dharani gateways and all samadhi gateways, the lack of intrinsic nature of all dharani gateways and all samadhi gateways, great bodhisattvas of the past, great bodhisattvas of the future, or great bodhisattvas of the present—all such dharmas are nondual and not divided into two.

Shariputra! For this reason, I say that great bodhisattvas of the past cannot be apprehended, great bodhisattvas of the future cannot be apprehended, and great bodhisattvas of the present cannot be apprehended.

Shariputra! Because internal emptiness is without anything possessed, great bodhisattvas of the past, future, and present cannot be apprehended; because external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the nonexistence of intrinsic nature are without anything possessed, great bodhisattvas of the past, future,

and present cannot be apprehended.

Because internal emptiness is empty, great bodhisattvas of the past, future, and present cannot be apprehended; because external emptiness through emptiness of the nonexistence of intrinsic nature are empty, great bodhisattvas of the past, future, and present cannot be apprehended. Because internal emptiness is remote and detached, great bodhisattvas of the past, future, and present cannot be apprehended; because external emptiness through emptiness of the nonexistence of intrinsic nature are remote and detached, great bodhisattvas of the past, future, and present cannot be apprehended.

Because internal emptiness lacks intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended; because external emptiness through emptiness of the nonexistence of intrinsic nature lack intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended. Why is this? Shariputra!

Within the absence of anything possessed, emptiness, remoteness and detachment, and lack of intrinsic nature of internal emptiness through emptiness of the nonexistence of intrinsic nature, great bodhisattvas of the past, future, and present are all utterly unapprehensible.

Shariputra! The absence of anything possessed in internal emptiness through emptiness of the nonexistence of intrinsic nature is not differentiated; the emptiness of internal emptiness through emptiness of the nonexistence of intrinsic nature is not differentiated; the remoteness and detachment of internal emptiness through emptiness of the nonexistence of intrinsic nature is not differentiated; the lack of intrinsic nature of internal emptiness through emptiness of the nonexistence of intrinsic nature is not differentiated. Great bodhisattvas of the past are not differentiated; great bodhisattvas of the future are not differentiated; great bodhisattvas of the present are not differentiated.

Shariputra! Whether it is the absence of anything possessed in internal emptiness through emptiness of the nonexistence of intrinsic nature, the emptiness of internal emptiness through emptiness of the nonexistence of intrinsic nature, the remoteness and detachment of internal emptiness through emptiness of the nonexistence of intrinsic nature, the lack of intrinsic nature of internal emptiness through emptiness of the nonexistence of intrinsic nature, great bodhisattvas of the past, great bodhisattvas of the future, or great bodhisattvas of the present—all such dharmas are nondual and not divided into two.

Shariputra! For this reason, I say that great bodhisattvas of the past cannot be apprehended, great bodhisattvas of the future cannot be apprehended, and great bodhisattvas of the present cannot be apprehended.

Shariputra! Because suchness is without anything possessed, great bodhisattvas of the past, future, and present cannot be apprehended; because the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, 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 without nature, the realm without characteristics, the realm without activity, the unconditioned realm, the realm of security, the realm of quiescence, original nonexistence, and the ultimate reality are without anything possessed, great bodhisattvas of the past, future, and present cannot be apprehended.

Because suchness is empty, great bodhisattvas of the past, future, and present cannot be apprehended; because the dharma realm and the nature of dharmas through original nonexistence and the ultimate reality are empty, great bodhisattvas of the past, future, and present cannot be apprehended. Because suchness is remote and detached, great bodhisattvas of the past, future, and present cannot be apprehended; because the dharma realm and the nature of dharmas through original nonexistence and the ultimate reality are remote and detached, great bodhisattvas of the past, future, and present cannot be apprehended.

Because suchness lacks intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended; because the dharma realm and the nature of dharmas through original nonexistence and the ultimate reality lack intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended. Why is this? Shariputra!

Within the absence of anything possessed, emptiness, remoteness and detachment, and lack of intrinsic nature of suchness, the dharma realm, and all the foregoing through original nonexistence and the ultimate reality, great bodhisattvas of the past, future, and present are all utterly unapprehensible.

Shariputra! There is no differentiation in the nonexistence of suchness, the Dharma realm, and so forth through original nonbeing and ultimate reality; there is no differentiation in the emptiness of suchness, the Dharma realm, and so forth through original nonbeing and ultimate reality; there is no differentiation in the detachment of suchness, the Dharma realm, and so forth through original nonbeing and ultimate reality; there is no differentiation in the absence of self-nature of suchness, the Dharma realm, and so forth through original nonbeing and ultimate reality. There is no differentiation in a great bodhisattva of the past; there is no differentiation in a great bodhisattva of the future; there is no differentiation in a great bodhisattva of the present.

Shariputra! Whether it is the nonexistence of suchness, the Dharma realm, and so forth through original nonbeing and ultimate reality; the emptiness of suchness, the Dharma realm, and so forth through original nonbeing and ultimate reality; the detachment of suchness, the Dharma realm, and so forth through original nonbeing and ultimate reality; the absence of self-nature of suchness, the Dharma realm, and so forth through original nonbeing and ultimate reality; a great bodhisattva of the past; a great bodhisattva of the future; or a great bodhisattva of the present—all such dharmas are nondual and not divided into two.

Shariputra! For this reason, I say that a great bodhisattva of the past cannot be apprehended, a great bodhisattva of the future cannot be apprehended, and a great bodhisattva of the present cannot be apprehended.

Shariputra! Because the Shravaka Vehicle is nonexistent, a great bodhisattva of the past, future, or present cannot be apprehended. Because the Shravaka Vehicle is empty, a great bodhisattva of the past, future, or present cannot be apprehended. Because the Shravaka Vehicle is detached, a great bodhisattva of the past, future, or present cannot be apprehended. Because the Shravaka Vehicle is devoid of self-nature, a great bodhisattva of the past, future, or present cannot be apprehended. Why is this? Shariputra! Because within the nonexistence, emptiness, detachment, and absence of self-nature of the Shravaka Vehicle, no great bodhisattva of the past, future, or present can be apprehended.

Shariputra! There is no differentiation in the nonexistence of the Shravaka Vehicle; there is no differentiation in the emptiness of the Shravaka Vehicle; there is no differentiation in the detachment of the Shravaka Vehicle; there is no differentiation in the absence of self-nature of the Shravaka Vehicle. There is no differentiation in a great bodhisattva of the past; there is no differentiation in a great bodhisattva of the future; there is no differentiation in a great bodhisattva of the present.

Shariputra! Whether it is the nonexistence of the Shravaka Vehicle, the emptiness of the Shravaka Vehicle, the detachment of the Shravaka Vehicle, the absence of self-nature of the Shravaka Vehicle, a great bodhisattva of the past, a great bodhisattva of the future, or a great bodhisattva of the present—all such dharmas are nondual and not divided into two.

Shariputra! For this reason, I say that a great bodhisattva of the past cannot be apprehended, a great bodhisattva of the future cannot be apprehended, and a great bodhisattva of the present cannot be apprehended.

Shariputra! Because the Pratyekabuddha Vehicle is nonexistent, a great bodhisattva of the past, future, or present cannot be apprehended. Because the Pratyekabuddha Vehicle is empty, a great bodhisattva of the past, future, or present cannot be apprehended. Because the Pratyekabuddha Vehicle is detached, a great bodhisattva of the past, future, or present cannot be apprehended. Because the Pratyekabuddha Vehicle is devoid of self-nature, a great bodhisattva of the past, future, or present cannot be apprehended. Why is this? Shariputra! Because within the nonexistence, emptiness, detachment, and absence of self-nature of the Pratyekabuddha Vehicle, no great bodhisattva of the past, future, or present can be apprehended.

Shariputra! There is no differentiation in the nonexistence of the Pratyekabuddha Vehicle; there is no differentiation in the emptiness of the Pratyekabuddha Vehicle; there is no differentiation in the detachment of the Pratyekabuddha Vehicle; there is no differentiation in the absence of self-nature of the Pratyekabuddha Vehicle. There is no differentiation in a great bodhisattva of the past; there is no differentiation in a great bodhisattva of the future; there is no differentiation in a great bodhisattva of the present.

Shariputra! Whether it is the nonexistence of the Pratyekabuddha Vehicle, the emptiness of the Pratyekabuddha Vehicle, the detachment of the Pratyekabuddha Vehicle, the absence of self-nature of the Pratyekabuddha Vehicle, a great bodhisattva of the past, a great bodhisattva of the future, or a great bodhisattva of the present—all such dharmas are nondual and not divided into two.

Shariputra! For this reason, I say that a great bodhisattva of the past cannot be apprehended, a great bodhisattva of the future cannot be apprehended, and a great bodhisattva of the present cannot be apprehended.

Shariputra! Because the Great Vehicle is nonexistent, a great bodhisattva of the past, future, or present cannot be apprehended. Because the Great Vehicle is empty, a great bodhisattva of the past, future, or present cannot be apprehended. Because the Great Vehicle is detached, a great bodhisattva of the past, future, or present cannot be apprehended. Because the Great Vehicle is devoid of self-nature, a great bodhisattva of the past, future, or present cannot be apprehended. Why is this? Shariputra! Because within the nonexistence, emptiness, detachment, and absence of self-nature of the Great Vehicle, no great bodhisattva of the past, future, or present can be apprehended.

Shariputra! There is no differentiation in the nonexistence of the Great Vehicle; there is no differentiation in the emptiness of the Great Vehicle; there is no differentiation in the detachment of the Great Vehicle; there is no differentiation in the absence of self-nature of the Great Vehicle. There is no differentiation in a great bodhisattva of the past; there is no differentiation in a great bodhisattva of the future; there is no differentiation in a great bodhisattva of the present.

Shariputra! Whether it is the nonexistence of the Great Vehicle, the emptiness of the Great Vehicle, the detachment of the Great Vehicle, the absence of self-nature of the Great Vehicle, a great bodhisattva of the past, a great bodhisattva of the future, or a great bodhisattva of the present—all such dharmas are nondual and not divided into two.

Shariputra! For this reason, I say that a great bodhisattva of the past cannot be apprehended, a great bodhisattva of the future cannot be apprehended, and a great bodhisattva of the present cannot be apprehended.

At that time, the venerable Subhuti again replied to Shariputra: “As the Venerable One has asked, for what reason is it said that form and so forth are boundless, and therefore it should be known that great bodhisattvas are likewise boundless?

“Shariputra! Form is like space; feeling, perception, formations, and consciousness are like space. Why is this?

Shariputra! In space, the preceding limit cannot be apprehended, the subsequent limit cannot be apprehended, and the intermediate limit cannot be apprehended. Because no boundary within it can be apprehended, it is called space.

Form, feeling, perception, formations, and consciousness are likewise so: their preceding limit cannot be apprehended, their subsequent limit cannot be apprehended, and their intermediate limit cannot be apprehended. Why is this? Because the nature of form is empty, and because the nature of feeling, perception, formations, and consciousness is empty.

Within emptiness, the preceding limit cannot be apprehended, the subsequent limit cannot be apprehended, and the intermediate limit cannot be apprehended. Moreover, because no boundary within it can be apprehended at all, it is called emptiness.

“Shariputra! For this reason, I say that because form is boundless, it should be known that great bodhisattvas are likewise boundless; and because feeling, perception, formations, and consciousness are boundless, it should be known that great bodhisattvas are likewise boundless.”

Shariputra! The eye ayatana is like empty space; the ear, nose, tongue, body, and mind ayatanas are like empty space. Why is this?

Shariputra! In empty space, the preceding extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called empty space. The eye, ear, nose, tongue, body, and mind ayatanas are likewise: their preceding extent cannot be apprehended, their subsequent extent cannot be apprehended, and their intermediate extent cannot be apprehended.

Why is this? Because the nature of the eye ayatana is empty, and the nature of the ear, nose, tongue, body, and mind ayatanas is empty. Within emptiness, the preceding extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries can never be apprehended at all, it is called emptiness.

Shariputra! For this reason, I say that because the eye ayatana is boundless, you should know that the great bodhisattva is also boundless; because the ear, nose, tongue, body, and mind ayatanas are boundless, you should know that the great bodhisattva is also boundless.

Shariputra! The form ayatana is like empty space; the sound, odor, taste, tangible object, and dharma ayatanas are like empty space. Why is this?

Shariputra! In empty space, the preceding extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called empty space. The form, sound, odor, taste, tangible object, and dharma ayatanas are likewise: their preceding extent cannot be apprehended, their subsequent extent cannot be apprehended, and their intermediate extent cannot be apprehended.

Why is this? Because the nature of the form ayatana is empty, and because the nature of the sound, odor, taste, tangible object, and dharma ayatanas is empty. Within emptiness, the preceding extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries can never be apprehended at all, it is called emptiness.

Shariputra! For this reason, I say that because the form ayatana is boundless, you should know that the great bodhisattva is also boundless; because the sound, odor, taste, tangible object, and dharma ayatanas are boundless, you should know that the great bodhisattva is also boundless.

Shariputra! The eye dhatu is like empty space; the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition are like empty space. Why is this?

Shariputra! In empty space, the preceding extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called empty space. The eye dhatu, up to and including the feelings arising with eye contact as their condition, are likewise: their preceding extent cannot be apprehended, their subsequent extent cannot be apprehended, and their intermediate extent cannot be apprehended.

Why is this? Because the nature of the eye dhatu is empty, and because the nature of the form dhatu, up to and including the feelings arising with eye contact as their condition, is empty. Within emptiness, the preceding extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries can never be apprehended at all, it is called emptiness.

Shariputra! For this reason, I say that because the eye dhatu is boundless, you should know that the great bodhisattva is also boundless; because the form dhatu, up to and including the feelings arising with eye contact as their condition, is boundless, you should know that the great bodhisattva is also boundless.

Shariputra! The ear dhatu is like empty space; the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as their condition are like empty space. Why is this?

Shariputra! In empty space, the preceding extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called empty space. The ear dhatu, up to and including the feelings arising with ear contact as their condition, are likewise: their preceding extent cannot be apprehended, their subsequent extent cannot be apprehended, and their intermediate extent cannot be apprehended.

Why is this? Because the nature of the ear dhatu is empty, and because the nature of the sound dhatu, up to and including the feelings arising with ear contact as their condition, is empty. Within emptiness, the preceding extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries can never be apprehended at all, it is called emptiness.

Shariputra! For this reason, I say that because the ear dhatu is boundless, you should know that the great bodhisattva is also boundless; because the sound dhatu, up to and including the feelings arising with ear contact as their condition, is boundless, you should know that the great bodhisattva is also boundless.

Shariputra! The nose dhatu is like empty space; the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as their condition are like empty space. Why is this?

Shariputra! In empty space, the preceding extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called empty space. The nose dhatu, up to and including the feelings arising with nose contact as their condition, are likewise: their preceding extent cannot be apprehended, their subsequent extent cannot be apprehended, and their intermediate extent cannot be apprehended.

Why is this? Because the nature of the nose dhatu is empty, and because the nature of the odor dhatu, up to and including the feelings arising with nose contact as their condition, is empty. Within emptiness, the preceding extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries can never be apprehended at all, it is called emptiness.

Shariputra! For this reason, I say that because the nose dhatu is boundless, you should know that the great bodhisattva is also boundless; because the odor dhatu, up to and including the feelings arising with nose contact as their condition, is boundless, you should know that the great bodhisattva is also boundless.

Shariputra! The tongue dhatu is like empty space; the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings arising with tongue contact as their condition are like empty space. Why is this?

Shariputra! In empty space, the preceding extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called empty space. The tongue dhatu, up to and including the feelings arising with tongue contact as their condition, are likewise: their preceding extent cannot be apprehended, their subsequent extent cannot be apprehended, and their intermediate extent cannot be apprehended.

Why is this? Because the nature of the tongue dhatu is empty, and because the nature of the taste dhatu, up to and including the feelings arising with tongue contact as their condition, is empty. Within emptiness, the preceding extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries can never be apprehended at all, it is called emptiness.

Shariputra! For this reason, I say that because the tongue dhatu is boundless, you should know that the great bodhisattva is also boundless; because the taste dhatu, up to and including the feelings arising with tongue contact as their condition, is boundless, you should know that the great bodhisattva is also boundless.

Sariputra! The body dhatu is like space; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are like space. Why is this?

Sariputra! Just as with space, its prior extent cannot be apprehended, its subsequent extent cannot be apprehended, and its intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called space. So too, with the body dhatu through to the feelings that arise conditioned by body-contact, their prior extent cannot be apprehended, their subsequent extent cannot be apprehended, and their intermediate extent cannot be apprehended.

Why is this? Because the nature of the body dhatu is empty, and because the nature of the tangible-object dhatu through to the feelings that arise conditioned by body-contact is empty. Within emptiness, the prior extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries likewise cannot be apprehended at all, it is called emptiness.

Sariputra! For this reason, I say that because the body dhatu is boundless, the great bodhisattva should also be known as boundless; because the tangible-object dhatu through to the feelings that arise conditioned by body-contact are boundless, the great bodhisattva should also be known as boundless.

Sariputra! The mind dhatu is like space; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact are like space. Why is this?

Sariputra! Just as with space, its prior extent cannot be apprehended, its subsequent extent cannot be apprehended, and its intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called space. So too, with the mind dhatu through to the feelings that arise conditioned by mind-contact, their prior extent cannot be apprehended, their subsequent extent cannot be apprehended, and their intermediate extent cannot be apprehended.

Why is this? Because the nature of the mind dhatu is empty, and because the nature of the mental-object dhatu through to the feelings that arise conditioned by mind-contact is empty. Within emptiness, the prior extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries likewise cannot be apprehended at all, it is called emptiness.

Sariputra! For this reason, I say that because the mind dhatu is boundless, the great bodhisattva should also be known as boundless; because the mental-object dhatu through to the feelings that arise conditioned by mind-contact are boundless, the great bodhisattva should also be known as boundless.

Sariputra! The earth dhatu is like space; the water, fire, wind, space, and consciousness dhatus are like space. Why is this?

Sariputra! Just as with space, its prior extent cannot be apprehended, its subsequent extent cannot be apprehended, and its intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called space. So too, with the earth, water, fire, wind, space, and consciousness dhatus, their prior extent cannot be apprehended, their subsequent extent cannot be apprehended, and their intermediate extent cannot be apprehended.

Why is this? Because the nature of the earth dhatu is empty, and because the nature of the water, fire, wind, space, and consciousness dhatus is empty. Within emptiness, the prior extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries likewise cannot be apprehended at all, it is called emptiness.

Sariputra! For this reason, I say that because the earth dhatu is boundless, the great bodhisattva should also be known as boundless; because the water, fire, wind, space, and consciousness dhatus are boundless, the great bodhisattva should also be known as boundless.

Sariputra! The Noble Truth of suffering is like space; the Noble Truths of the origin of suffering, the cessation of suffering, and the path are like space. Why is this?

Sariputra! Just as with space, its prior extent cannot be apprehended, its subsequent extent cannot be apprehended, and its intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called space. So too, with the Noble Truths of suffering, its origin, its cessation, and the path, their prior extent cannot be apprehended, their subsequent extent cannot be apprehended, and their intermediate extent cannot be apprehended.

Why is this? Because the nature of the Noble Truth of suffering is empty, and because the nature of the Noble Truths of the origin of suffering, the cessation of suffering, and the path is empty. Within emptiness, the prior extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries likewise cannot be apprehended at all, it is called emptiness.

Sariputra! For this reason, I say that because the Noble Truth of suffering is boundless, the great bodhisattva should also be known as boundless; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path are boundless, the great bodhisattva should also be known as boundless.

Sariputra! Ignorance is like space; volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are like space. Why is this?

Sariputra! Just as with space, its prior extent cannot be apprehended, its subsequent extent cannot be apprehended, and its intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called space. So too, with ignorance through to aging and death, sorrow, lamentation, pain, grief, and distress, their prior extent cannot be apprehended, their subsequent extent cannot be apprehended, and their intermediate extent cannot be apprehended.

Why is this? Because the nature of ignorance is empty, and because the nature of volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress is empty. Within emptiness, the prior extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries likewise cannot be apprehended at all, it is called emptiness.

Sariputra! For this reason, I say that because ignorance is boundless, the great bodhisattva should also be known as boundless; because volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress are boundless, the great bodhisattva should also be known as boundless.

Sariputra! The paramita of generosity is like space; the paramitas of ethical discipline, patience, vigor, meditation, and prajnaparamita are like space. Why is this?

Sariputra! Just as with space, its prior extent cannot be apprehended, its subsequent extent cannot be apprehended, and its intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called space. So too, with the paramitas of generosity, ethical discipline, patience, vigor, meditation, and prajnaparamita, their prior extent cannot be apprehended, their subsequent extent cannot be apprehended, and their intermediate extent cannot be apprehended.

Why is this? Because the nature of the paramita of generosity is empty, and because the nature of the paramitas of ethical discipline, patience, vigor, meditation, and prajnaparamita is empty. Within emptiness, the prior extent cannot be apprehended, the subsequent extent cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries likewise cannot be apprehended at all, it is called emptiness.

Sariputra! For this reason, I say that because the paramita of generosity is boundless, the great bodhisattva should also be known as boundless; because the paramitas of ethical discipline, patience, vigor, meditation, and prajnaparamita are boundless, the great bodhisattva should also be known as boundless.

Shariputra! The four dhyanas are like empty space; the four immeasurables and the four formless attainments are like empty space. Why is this?

Shariputra! In empty space, the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended; because its boundaries cannot be apprehended, it is called empty space. The four dhyanas, the four immeasurables, and the four formless attainments are likewise: the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended.

Why is this? Because the nature of the four dhyanas is empty, and because the nature of the four immeasurables and the four formless attainments is empty. Within emptiness, the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended; because its boundaries also cannot be apprehended in any way, it is called emptiness.

Shariputra! For this reason, I say that because the four dhyanas are boundless, one should know that the great bodhisattva is also boundless; because the four immeasurables and the four formless attainments are boundless, one should know that the great bodhisattva is also boundless.

Shariputra! The eight liberations are like empty space; the eight bases of mastery, the nine successive attainments, and the ten totalities are like empty space. Why is this?

Shariputra! In empty space, the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended; because its boundaries cannot be apprehended, it is called empty space. The eight liberations, the eight bases of mastery, the nine successive attainments, and the ten totalities are likewise: the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended.

Why is this? Because the nature of the eight liberations is empty, and because the nature of the eight bases of mastery, the nine successive attainments, and the ten totalities is empty. Within emptiness, the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended; because its boundaries also cannot be apprehended in any way, it is called emptiness.

Shariputra! For this reason, I say that because the eight liberations are boundless, one should know that the great bodhisattva is also boundless; because the eight bases of mastery, the nine successive attainments, and the ten totalities are boundless, one should know that the great bodhisattva is also boundless.

Shariputra! The four foundations of mindfulness are like empty space; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path are like empty space. Why is this?

Shariputra! In empty space, the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended; because its boundaries cannot be apprehended, it is called empty space. The four foundations of mindfulness through the eightfold Noble Path are likewise: the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended.

Why is this? Because the nature of the four foundations of mindfulness is empty, and because the nature of the four right efforts through the eightfold Noble Path is empty. Within emptiness, the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended; because its boundaries also cannot be apprehended in any way, it is called emptiness.

Shariputra! For this reason, I say that because the four foundations of mindfulness are boundless, one should know that the great bodhisattva is also boundless; because the four right efforts through the eightfold Noble Path are boundless, one should know that the great bodhisattva is also boundless.

Shariputra! The gateway to liberation through emptiness is like empty space; the gateways to liberation through signlessness and wishlessness are like empty space. Why is this?

Shariputra! In empty space, the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended; because its boundaries cannot be apprehended, it is called empty space. The gateways to liberation through emptiness, signlessness, and wishlessness are likewise: the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended.

Why is this? Because the nature of the gateway to liberation through emptiness is empty, and because the nature of the gateways to liberation through signlessness and wishlessness is empty. Within emptiness, the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended; because its boundaries also cannot be apprehended in any way, it is called emptiness.

Shariputra! For this reason, I say that because the gateway to liberation through emptiness is boundless, one should know that the great bodhisattva is also boundless; because the gateways to liberation through signlessness and wishlessness are boundless, one should know that the great bodhisattva is also boundless.

Shariputra! The five kinds of eyes are like empty space; the six superknowledges are like empty space. Why is this?

Shariputra! In empty space, the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended; because its boundaries cannot be apprehended, it is called empty space. The five kinds of eyes and the six superknowledges are likewise: the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended.

Why is this? Because the nature of the five kinds of eyes is empty, and because the nature of the six superknowledges is empty. Within emptiness, the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended; because its boundaries also cannot be apprehended in any way, it is called emptiness.

Shariputra! For this reason, I say that because the five kinds of eyes are boundless, one should know that the great bodhisattva is also boundless; because the six superknowledges are boundless, one should know that the great bodhisattva is also boundless.

Shariputra! The Buddha’s ten powers are like empty space; the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are like empty space. Why is this?

Shariputra! In empty space, the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended; because its boundaries cannot be apprehended, it is called empty space. The Buddha’s ten powers through the knowledge of all aspects are likewise: the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended.

Why is this? Because the nature of the Buddha’s ten powers is empty, and because the nature of the four fearlessnesses through the knowledge of all aspects is empty. Within emptiness, the preceding interval cannot be apprehended, the succeeding interval cannot be apprehended, and the intermediate interval cannot be apprehended; because its boundaries also cannot be apprehended in any way, it is called emptiness.

Shariputra! For this reason, I say that because the Buddha’s ten powers are boundless, one should know that the great bodhisattva is also boundless; because the four fearlessnesses through the knowledge of all aspects are boundless, one should know that the great bodhisattva is also boundless.

Shariputra! The Dharma of non-forgetfulness is like space; the nature of constant equanimity is like space. Why is this?

Shariputra! Just as with space, its earlier limit cannot be apprehended, its later limit cannot be apprehended, and its intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called space. The Dharma of non-forgetfulness and the nature of constant equanimity are likewise: their earlier limit cannot be apprehended, their later limit cannot be apprehended, and their intermediate extent cannot be apprehended.

Why is this? Because the nature of the Dharma of non-forgetfulness is empty, and because the nature of constant equanimity is empty. Within emptiness, the earlier limit cannot be apprehended, the later limit cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries also cannot be apprehended in any way, it is called emptiness.

Shariputra! For this reason, I say that because the Dharma of non-forgetfulness is boundless, one should know that the great bodhisattva is also boundless; because the nature of constant equanimity is boundless, one should know that the great bodhisattva is also boundless.

Shariputra! All dharani gateways are like space, and all samadhi gateways are like space. Why is this?

Shariputra! Just as with space, its earlier limit cannot be apprehended, its later limit cannot be apprehended, and its intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called space. All dharani gateways and all samadhi gateways are likewise: their earlier limit cannot be apprehended, their later limit cannot be apprehended, and their intermediate extent cannot be apprehended.

Why is this? Because the nature of all dharani gateways is empty, and because the nature of all samadhi gateways is empty. Within emptiness, the earlier limit cannot be apprehended, the later limit cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries also cannot be apprehended in any way, it is called emptiness.

Shariputra! For this reason, I say that because all dharani gateways are boundless, one should know that the great bodhisattva is also boundless; because all samadhi gateways are boundless, one should know that the great bodhisattva is also boundless.

Shariputra! Internal emptiness is like space; external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the immutable, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are like space.

Why is this? Shariputra! Just as with space, its earlier limit cannot be apprehended, its later limit cannot be apprehended, and its intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called space.

Internal emptiness through the emptiness of the self-nature of nonexistence are likewise: their earlier limit cannot be apprehended, their later limit cannot be apprehended, and their intermediate extent cannot be apprehended. Why is this? Because the nature of internal emptiness is empty, and because the nature of external emptiness through the emptiness of the self-nature of nonexistence is empty.

Within emptiness, the earlier limit cannot be apprehended, the later limit cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries also cannot be apprehended in any way, it is called emptiness.

Shariputra! For this reason, I say that because internal emptiness is boundless, one should know that the great bodhisattva is also boundless; because external emptiness through the emptiness of the self-nature of nonexistence are boundless, one should know that the great bodhisattva is also boundless.

Shariputra! Suchness is like space; the dharma realm, the nature of dharmas, the nature free from falsity, the immutable nature, 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 nonexistence, the signless realm, the realm of non-action, the unconditioned realm, the realm of peace and security, the realm of quiescence, primordial nonexistence, the true limit, and ultimate nirvana are like space.

Why is this? Shariputra! Just as with space, its earlier limit cannot be apprehended, its later limit cannot be apprehended, and its intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called space.

Suchness through ultimate nirvana are likewise: their earlier limit cannot be apprehended, their later limit cannot be apprehended, and their intermediate extent cannot be apprehended. Why is this? Because the nature of suchness is empty, and because the nature of the dharma realm through ultimate nirvana is empty.

Within emptiness, the earlier limit cannot be apprehended, the later limit cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries also cannot be apprehended in any way, it is called emptiness.

Shariputra! For this reason, I say that because suchness is boundless, one should know that the great bodhisattva is also boundless; because the dharma realm through ultimate nirvana are boundless, one should know that the great bodhisattva is also boundless.

Shariputra! The Shravaka Vehicle is like space; the Pratyekabuddha Vehicle and the Great Vehicle are like space. Why is this?

Shariputra! Just as with space, its earlier limit cannot be apprehended, its later limit cannot be apprehended, and its intermediate extent cannot be apprehended; because its boundaries cannot be apprehended, it is called space. The Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle are likewise: their earlier limit cannot be apprehended, their later limit cannot be apprehended, and their intermediate extent cannot be apprehended.

Why is this? Because the nature of the Shravaka Vehicle is empty, and because the nature of the Pratyekabuddha Vehicle and the Great Vehicle is empty. Within emptiness, the earlier limit cannot be apprehended, the later limit cannot be apprehended, and the intermediate extent cannot be apprehended; because its boundaries also cannot be apprehended in any way, it is called emptiness.

Shariputra! For this reason, I say that because the Shravaka Vehicle is boundless, one should know that the great bodhisattva is also boundless; because the Pratyekabuddha Vehicle and the Great Vehicle are boundless, one should know that the great bodhisattva is also boundless.

At that time, the Venerable Subhuti again replied to Shariputra: “As the Venerable One has asked, for what reason is it said that apart from form and so forth, no great bodhisattva exists and none can be apprehended; and that apart from form and so forth, no great bodhisattva exists and none can be apprehended?”

Shariputra! Form and the nature of form are empty. Why?

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

Because within the emptiness of non-form, non-form is nonexistent and cannot be apprehended; a great bodhisattva is likewise nonexistent and cannot be apprehended. Feeling, perception, formations, and consciousness, and the nature of feeling, perception, formations, and consciousness, are empty. Why?

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

Because within the emptiness of non-feeling, non-perception, non-formations, and non-consciousness, non-feeling, non-perception, non-formations, and non-consciousness are nonexistent and cannot be apprehended; a great bodhisattva is likewise nonexistent and cannot be apprehended.

Shariputra! For this reason, I say that in form itself, a great bodhisattva is nonexistent and cannot be apprehended; apart from form, a great bodhisattva is nonexistent and cannot be apprehended. In feeling, perception, formations, and consciousness themselves, a great bodhisattva is nonexistent and cannot be apprehended; apart from feeling, perception, formations, and consciousness, a great bodhisattva is nonexistent and cannot be apprehended.

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

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

Because within the emptiness of the non-eye ayatana, the non-eye ayatana is nonexistent and cannot be apprehended; a great bodhisattva is likewise nonexistent and cannot be apprehended. The ear, nose, tongue, body, and mind ayatanas, and the nature of the ear, nose, tongue, body, and mind ayatanas, are empty. Why?

Because within the emptiness of the ear, nose, tongue, body, and mind ayatanas, the ear, nose, tongue, body, and mind ayatanas are nonexistent and cannot be apprehended; a great bodhisattva is likewise nonexistent and cannot be apprehended. The non-ear, non-nose, non-tongue, non-body, and non-mind ayatanas, and the nature of the non-ear, non-nose, non-tongue, non-body, and non-mind ayatanas, are empty. Why?

Because within the emptiness of the non-ear, non-nose, non-tongue, non-body, and non-mind ayatanas, the non-ear, non-nose, non-tongue, non-body, and non-mind ayatanas are nonexistent and cannot be apprehended; a great bodhisattva is likewise nonexistent and cannot be apprehended.

Shariputra! For this reason, I say that in the eye ayatana itself, a great bodhisattva is nonexistent and cannot be apprehended; apart from the eye ayatana, a great bodhisattva is nonexistent and cannot be apprehended. In the ear, nose, tongue, body, and mind ayatanas themselves, a great bodhisattva is nonexistent and cannot be apprehended; apart from the ear, nose, tongue, body, and mind ayatanas, a great bodhisattva is nonexistent and cannot be apprehended.

Shariputra! The form ayatana and the nature of the form ayatana are empty. Why?

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

Because within the emptiness of the non-form ayatana, the non-form ayatana is nonexistent and cannot be apprehended; a great bodhisattva is likewise nonexistent and cannot be apprehended. The sound, odor, taste, tangible-object, and mental-object ayatanas, and the nature of the sound, odor, taste, tangible-object, and mental-object ayatanas, are empty. Why?

Because within the emptiness of the sound, odor, taste, tangible-object, and mental-object ayatanas, the sound, odor, taste, tangible-object, and mental-object ayatanas are nonexistent and cannot be apprehended; a great bodhisattva is likewise nonexistent and cannot be apprehended. The non-sound, non-odor, non-taste, non-tangible-object, and non-mental-object ayatanas, and the nature of the non-sound, non-odor, non-taste, non-tangible-object, and non-mental-object ayatanas, are empty.

Why? Because within the emptiness of the non-sound, non-odor, non-taste, non-tangible-object, and non-mental-object ayatanas, the non-sound, non-odor, non-taste, non-tangible-object, and non-mental-object ayatanas are nonexistent and cannot be apprehended; a great bodhisattva is likewise nonexistent and cannot be apprehended.

Shariputra! For this reason, I say that in the form ayatana itself, a great bodhisattva is nonexistent and cannot be apprehended; apart from the form ayatana, a great bodhisattva is nonexistent and cannot be apprehended. In the sound, odor, taste, tangible-object, and mental-object ayatanas themselves, a great bodhisattva is nonexistent and cannot be apprehended; apart from the sound, odor, taste, tangible-object, and mental-object ayatanas, a great bodhisattva is nonexistent and cannot be apprehended.

Fascicle 63

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