大般若波羅蜜多經

05

Shariputra! Because the nature of the eye dhatu is empty, the eye dhatu possesses nothing in relation to the eye dhatu and cannot be apprehended; the eye dhatu possesses nothing in relation to the form dhatu and cannot be apprehended. Because the nature of the form dhatu is empty, the form dhatu possesses nothing in relation to the form dhatu and cannot be apprehended; the form dhatu possesses nothing in relation to the eye dhatu and cannot be apprehended; the eye dhatu and the form dhatu possess nothing in relation to the eye-consciousness dhatu and cannot be apprehended.

Because the nature of the eye-consciousness dhatu is empty, the eye-consciousness dhatu possesses nothing in relation to the eye-consciousness dhatu and cannot be apprehended; the eye-consciousness dhatu possesses nothing in relation to the eye dhatu and the form dhatu and cannot be apprehended; the eye dhatu, the form dhatu, and the eye-consciousness dhatu possess nothing in relation to eye-contact and cannot be apprehended.

Because the nature of eye-contact is empty, eye-contact possesses nothing in relation to eye-contact and cannot be apprehended; eye-contact possesses nothing in relation to the eye dhatu, the form dhatu, and the eye-consciousness dhatu and cannot be apprehended. The eye dhatu, the form dhatu, the eye-consciousness dhatu, and eye-contact possess nothing in relation to the feelings that arise conditioned by eye-contact and cannot be apprehended.

Because the nature of the feelings that arise conditioned by eye-contact is empty, the feelings that arise conditioned by eye-contact possess nothing in relation to the feelings that arise conditioned by eye-contact and cannot be apprehended; the feelings that arise conditioned by eye-contact possess nothing in relation to the eye dhatu, the form dhatu, the eye-consciousness dhatu, and eye-contact and cannot be apprehended.

Shariputra! Among such dharmas, though I seek a great bodhisattva by every means, in every place, and at every time, one possesses nothing and cannot be apprehended. Why? Because intrinsic nature is empty.

Shariputra! Because the nature of the ear dhatu is empty, the ear dhatu possesses nothing in relation to the ear dhatu and cannot be apprehended; the ear dhatu possesses nothing in relation to the sound dhatu and cannot be apprehended. Because the nature of the sound dhatu is empty, the sound dhatu possesses nothing in relation to the sound dhatu and cannot be apprehended; the sound dhatu possesses nothing in relation to the ear dhatu and cannot be apprehended; the ear dhatu and the sound dhatu possess nothing in relation to the ear-consciousness dhatu and cannot be apprehended.

Because the nature of the ear-consciousness dhatu is empty, the ear-consciousness dhatu possesses nothing in relation to the ear-consciousness dhatu and cannot be apprehended; the ear-consciousness dhatu possesses nothing in relation to the ear dhatu and the sound dhatu and cannot be apprehended; the ear dhatu, the sound dhatu, and the ear-consciousness dhatu possess nothing in relation to ear-contact and cannot be apprehended.

Because the nature of ear-contact is empty, ear-contact possesses nothing in relation to ear-contact and cannot be apprehended; ear-contact possesses nothing in relation to the ear dhatu, the sound dhatu, and the ear-consciousness dhatu and cannot be apprehended; the ear dhatu, the sound dhatu, the ear-consciousness dhatu, and ear-contact possess nothing in relation to the feelings that arise conditioned by ear-contact and cannot be apprehended.

Because the nature of the feelings that arise conditioned by ear-contact is empty, the feelings that arise conditioned by ear-contact possess nothing in relation to the feelings that arise conditioned by ear-contact and cannot be apprehended; the feelings that arise conditioned by ear-contact possess nothing in relation to the ear dhatu, the sound dhatu, the ear-consciousness dhatu, and ear-contact and cannot be apprehended.

Shariputra! Among such dharmas, though I seek a great bodhisattva by every means, in every place, and at every time, one possesses nothing and cannot be apprehended. Why? Because intrinsic nature is empty.

Shariputra! Because the nature of the nose dhatu is empty, the nose dhatu possesses nothing in relation to the nose dhatu and cannot be apprehended; the nose dhatu possesses nothing in relation to the odor dhatu and cannot be apprehended. Because the nature of the odor dhatu is empty, the odor dhatu possesses nothing in relation to the odor dhatu and cannot be apprehended; the odor dhatu possesses nothing in relation to the nose dhatu and cannot be apprehended; the nose dhatu and the odor dhatu possess nothing in relation to the nose-consciousness dhatu and cannot be apprehended.

Because the nature of the nose-consciousness dhatu is empty, the nose-consciousness dhatu possesses nothing in relation to the nose-consciousness dhatu and cannot be apprehended; the nose-consciousness dhatu possesses nothing in relation to the nose dhatu and the odor dhatu and cannot be apprehended; the nose dhatu, the odor dhatu, and the nose-consciousness dhatu possess nothing in relation to nose-contact and cannot be apprehended.

Because the nature of nose-contact is empty, nose-contact possesses nothing in relation to nose-contact and cannot be apprehended; nose-contact possesses nothing in relation to the nose dhatu, the odor dhatu, and the nose-consciousness dhatu and cannot be apprehended; the nose dhatu, the odor dhatu, the nose-consciousness dhatu, and nose-contact possess nothing in relation to the feelings that arise conditioned by nose-contact and cannot be apprehended.

Because the nature of the feelings that arise conditioned by nose-contact is empty, the feelings that arise conditioned by nose-contact possess nothing in relation to the feelings that arise conditioned by nose-contact and cannot be apprehended; the feelings that arise conditioned by nose-contact possess nothing in relation to the nose dhatu, the odor dhatu, the nose-consciousness dhatu, and nose-contact and cannot be apprehended.

Shariputra! Among such dharmas, though I seek a great bodhisattva by every means, in every place, and at every time, one possesses nothing and cannot be apprehended. Why? Because intrinsic nature is empty.

Shariputra! Because the nature of the tongue dhatu is empty, the tongue dhatu possesses nothing in relation to the tongue dhatu and cannot be apprehended; the tongue dhatu possesses nothing in relation to the taste dhatu and cannot be apprehended. Because the nature of the taste dhatu is empty, the taste dhatu possesses nothing in relation to the taste dhatu and cannot be apprehended; the taste dhatu possesses nothing in relation to the tongue dhatu and cannot be apprehended; the tongue dhatu and the taste dhatu possess nothing in relation to the tongue-consciousness dhatu and cannot be apprehended.

Because the nature of the tongue-consciousness dhatu is empty, the tongue-consciousness dhatu possesses nothing in relation to the tongue-consciousness dhatu and cannot be apprehended; the tongue-consciousness dhatu possesses nothing in relation to the tongue dhatu and the taste dhatu and cannot be apprehended; the tongue dhatu, the taste dhatu, and the tongue-consciousness dhatu possess nothing in relation to tongue-contact and cannot be apprehended.

Because the nature of tongue-contact is empty, tongue-contact possesses nothing in relation to tongue-contact and cannot be apprehended; tongue-contact possesses nothing in relation to the tongue dhatu, the taste dhatu, and the tongue-consciousness dhatu and cannot be apprehended; the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, and tongue-contact possess nothing in relation to the feelings that arise conditioned by tongue-contact and cannot be apprehended.

Because the nature of the feelings that arise conditioned by tongue-contact is empty, the feelings that arise conditioned by tongue-contact possess nothing in relation to the feelings that arise conditioned by tongue-contact and cannot be apprehended; the feelings that arise conditioned by tongue-contact possess nothing in relation to the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, and tongue-contact and cannot be apprehended.

Shariputra! Among such dharmas, though I seek a great bodhisattva by every means, in every place, and at every time, one possesses nothing and cannot be apprehended. Why? Because intrinsic nature is empty.

Shariputra! Because the nature of the body dhatu is empty, the body dhatu has no existence in relation to the body dhatu and cannot be apprehended; the body dhatu has no existence in relation to the tangible-object dhatu and cannot be apprehended. Because the nature of the tangible-object dhatu is empty, the tangible-object dhatu has no existence in relation to the tangible-object dhatu and cannot be apprehended; the tangible-object dhatu has no existence in relation to the body dhatu and cannot be apprehended; the body dhatu and the tangible-object dhatu have no existence in relation to the body-consciousness dhatu and cannot be apprehended.

Because the nature of the body-consciousness dhatu is empty, the body-consciousness dhatu has no existence in relation to the body-consciousness dhatu and cannot be apprehended; the body-consciousness dhatu has no existence in relation to the body dhatu and the tangible-object dhatu and cannot be apprehended; the body dhatu, the tangible-object dhatu, and the body-consciousness dhatu have no existence in relation to body-contact and cannot be apprehended.

Because the nature of body-contact is empty, body-contact has no existence in relation to body-contact and cannot be apprehended; body-contact has no existence in relation to the body dhatu, the tangible-object dhatu, and the body-consciousness dhatu and cannot be apprehended; the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, and body-contact have no existence in relation to the feelings arising with body-contact as condition and cannot be apprehended.

Because the nature of the feelings arising with body-contact as condition is empty, those feelings arising with body-contact as condition have no existence in relation to those feelings arising with body-contact as condition and cannot be apprehended; the feelings arising with body-contact as condition have no existence in relation to the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, and body-contact and cannot be apprehended.

Shariputra! With regard to such dharmas, although I seek a great bodhisattva by every means, in every place, and at every time, such a bodhisattva likewise has no existence and cannot be apprehended. Why is this? Because the intrinsic nature is empty.

Shariputra! Because the nature of the mind dhatu is empty, the mind dhatu has no existence in relation to the mind dhatu and cannot be apprehended; the mind dhatu has no existence in relation to the mental-object dhatu and cannot be apprehended. Because the nature of the mental-object dhatu is empty, the mental-object dhatu has no existence in relation to the mental-object dhatu and cannot be apprehended; the mental-object dhatu has no existence in relation to the mind dhatu and cannot be apprehended; the mind dhatu and the mental-object dhatu have no existence in relation to the mind-consciousness dhatu and cannot be apprehended.

Because the nature of the mind-consciousness dhatu is empty, the mind-consciousness dhatu has no existence in relation to the mind-consciousness dhatu and cannot be apprehended; the mind-consciousness dhatu has no existence in relation to the mind dhatu and the mental-object dhatu and cannot be apprehended; the mind dhatu, the mental-object dhatu, and the mind-consciousness dhatu have no existence in relation to mind-contact and cannot be apprehended.

Because the nature of mind-contact is empty, mind-contact has no existence in relation to mind-contact and cannot be apprehended; mind-contact has no existence in relation to the mind dhatu, the mental-object dhatu, and the mind-consciousness dhatu and cannot be apprehended; the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, and mind-contact have no existence in relation to the feelings arising with mind-contact as condition and cannot be apprehended.

Because the nature of the feelings arising with mind-contact as condition is empty, those feelings arising with mind-contact as condition have no existence in relation to those feelings arising with mind-contact as condition and cannot be apprehended; the feelings arising with mind-contact as condition have no existence in relation to the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, and mind-contact and cannot be apprehended.

Shariputra! With regard to such dharmas, although I seek a great bodhisattva by every means, in every place, and at every time, such a bodhisattva likewise has no existence and cannot be apprehended. Why is this? Because the intrinsic nature is empty.

Shariputra! Because the nature of the earth dhatu is empty, the earth dhatu has no existence in relation to the earth dhatu and cannot be apprehended; the earth dhatu has no existence in relation to the water dhatu and cannot be apprehended. Because the nature of the water dhatu is empty, the water dhatu has no existence in relation to the water dhatu and cannot be apprehended; the water dhatu has no existence in relation to the earth dhatu and cannot be apprehended; the earth and water dhatus have no existence in relation to the fire dhatu and cannot be apprehended.

Because the nature of the fire dhatu is empty, the fire dhatu has no existence in relation to the fire dhatu and cannot be apprehended; the fire dhatu has no existence in relation to the earth and water dhatus and cannot be apprehended; the earth, water, and fire dhatus have no existence in relation to the wind dhatu and cannot be apprehended. Because the nature of the wind dhatu is empty, the wind dhatu has no existence in relation to the wind dhatu and cannot be apprehended; the wind dhatu has no existence in relation to the earth, water, and fire dhatus and cannot be apprehended; the earth, water, fire, and wind dhatus have no existence in relation to the space dhatu and cannot be apprehended.

Because the nature of the space dhatu is empty, the space dhatu has no existence in relation to the space dhatu and cannot be apprehended; the space dhatu has no existence in relation to the earth, water, fire, and wind dhatus and cannot be apprehended; the earth, water, fire, wind, and space dhatus have no existence in relation to the consciousness dhatu and cannot be apprehended. Because the nature of the consciousness dhatu is empty, the consciousness dhatu has no existence in relation to the consciousness dhatu and cannot be apprehended; the consciousness dhatu has no existence in relation to the earth, water, fire, wind, and space dhatus and cannot be apprehended.

Shariputra! With regard to such dharmas, although I seek a great bodhisattva by every means, in every place, and at every time, such a bodhisattva likewise has no existence and cannot be apprehended. Why is this? Because the intrinsic nature is empty.

Shariputra! Because the nature of the Noble Truth of suffering is empty, the Noble Truth of suffering has no existence in relation to the Noble Truth of suffering and cannot be apprehended; the Noble Truth of suffering has no existence in relation to the Noble Truth of the origin of suffering and cannot be apprehended. Because the nature of the Noble Truth of the origin of suffering is empty, the Noble Truth of the origin of suffering has no existence in relation to the Noble Truth of the origin of suffering and cannot be apprehended; the Noble Truth of the origin of suffering has no existence in relation to the Noble Truth of suffering and cannot be apprehended;

the Noble Truths of suffering and the origin of suffering have no existence in relation to the Noble Truth of cessation and cannot be apprehended.

Because the nature of the Noble Truth of cessation is empty, the Noble Truth of cessation has no existence in relation to the Noble Truth of cessation and cannot be apprehended; the Noble Truth of cessation has no existence in relation to the Noble Truths of suffering and the origin of suffering and cannot be apprehended; the Noble Truths of suffering, the origin of suffering, and cessation have no existence in relation to the Noble Truth of the path and cannot be apprehended.

Because the nature of the Noble Truth of the path is empty, the Noble Truth of the path has no existence in relation to the Noble Truth of the path and cannot be apprehended; the Noble Truth of the path has no existence in relation to the Noble Truths of suffering, the origin of suffering, and cessation and cannot be apprehended.

Shariputra! With regard to such dharmas, although I seek a great bodhisattva by every means, in every place, and at every time, such a bodhisattva likewise has no existence and cannot be apprehended. Why is this? Because the intrinsic nature is empty.

Sariputra! Because the nature of ignorance is empty, ignorance in relation to ignorance has no existence and cannot be apprehended; ignorance in relation to formations has no existence and cannot be apprehended. Because the nature of formations is empty, formations in relation to formations have no existence and cannot be apprehended; formations in relation to ignorance have no existence and cannot be apprehended; ignorance and formations in relation to consciousness have no existence and cannot be apprehended.

Because the nature of consciousness is empty, consciousness in relation to consciousness has no existence and cannot be apprehended; consciousness in relation to ignorance and formations has no existence and cannot be apprehended; ignorance, formations, and consciousness in relation to name-and-form have no existence and cannot be apprehended. Because the nature of name-and-form is empty, name-and-form in relation to name-and-form has no existence and cannot be apprehended; name-and-form in relation to ignorance, formations, and consciousness has no existence and cannot be apprehended; ignorance, formations, consciousness, and name-and-form in relation to the six sense bases have no existence and cannot be apprehended.

Because the nature of the six sense bases is empty, the six sense bases in relation to the six sense bases have no existence and cannot be apprehended; the six sense bases in relation to ignorance, formations, consciousness, and name-and-form have no existence and cannot be apprehended; ignorance, formations, consciousness, name-and-form, and the six sense bases in relation to contact have no existence and cannot be apprehended.

Because the nature of contact is empty, contact in relation to contact has no existence and cannot be apprehended. Contact in relation to ignorance, formations, consciousness, name-and-form, and the six sense bases has no existence and cannot be apprehended; ignorance, formations, consciousness, name-and-form, the six sense bases, and contact in relation to feeling have no existence and cannot be apprehended. Because the nature of feeling is empty, feeling in relation to feeling has no existence and cannot be apprehended; feeling in relation to ignorance, formations, consciousness, name-and-form, the six sense bases, and contact has no existence and cannot be apprehended;

ignorance, formations, consciousness, name-and-form, the six sense bases, contact, and feeling in relation to craving have no existence and cannot be apprehended.

Because the nature of craving is empty, craving in relation to craving has no existence and cannot be apprehended; craving in relation to ignorance, formations, consciousness, name-and-form, the six sense bases, contact, and feeling has no existence and cannot be apprehended; ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, and craving in relation to clinging have no existence and cannot be apprehended.

Because the nature of clinging is empty, clinging in relation to clinging has no existence and cannot be apprehended; clinging in relation to ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, and craving has no existence and cannot be apprehended; ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, and clinging in relation to becoming have no existence and cannot be apprehended.

Because the nature of becoming is empty, becoming in relation to becoming has no existence and cannot be apprehended; becoming in relation to ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, and clinging has no existence and cannot be apprehended; ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, and becoming in relation to birth have no existence and cannot be apprehended.

Because the nature of birth is empty, birth in relation to birth has no existence and cannot be apprehended; birth in relation to ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, and becoming has no existence and cannot be apprehended; ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, and birth in relation to aging and death, sorrow, lamentation, pain, grief, and despair have no existence and cannot be apprehended.

Because the nature of aging and death, sorrow, lamentation, pain, grief, and despair is empty, aging and death, sorrow, lamentation, pain, grief, and despair in relation to aging and death, sorrow, lamentation, pain, grief, and despair have no existence and cannot be apprehended; aging and death, sorrow, lamentation, pain, grief, and despair in relation to ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, and birth have no existence and cannot be apprehended.

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

Sariputra! Because the nature of the perfection of generosity is empty, the perfection of generosity in relation to the perfection of generosity has no existence and cannot be apprehended; the perfection of generosity in relation to the perfection of pure moral discipline has no existence and cannot be apprehended. Because the nature of the perfection of pure moral discipline is empty, the perfection of pure moral discipline in relation to the perfection of pure moral discipline has no existence and cannot be apprehended; the perfection of pure moral discipline in relation to the perfection of generosity has no existence and cannot be apprehended;

the perfections of generosity and pure moral discipline in relation to the perfection of patient endurance have no existence and cannot be apprehended.

Because the nature of the perfection of patient endurance is empty, the perfection of patient endurance in relation to the perfection of patient endurance has no existence and cannot be apprehended; the perfection of patient endurance in relation to the perfections of generosity and pure moral discipline has no existence and cannot be apprehended; the perfections of generosity, pure moral discipline, and patient endurance in relation to the perfection of diligence have no existence and cannot be apprehended.

Because the nature of the perfection of diligence is empty, the perfection of diligence in relation to the perfection of diligence has no existence and cannot be apprehended; the perfection of diligence in relation to the perfections of generosity, pure moral discipline, and patient endurance has no existence and cannot be apprehended; the perfections of generosity, pure moral discipline, patient endurance, and diligence in relation to the perfection of meditative concentration have no existence and cannot be apprehended.

Because the nature of the perfection of meditative concentration is empty, the perfection of meditative concentration in relation to the perfection of meditative concentration has no existence and cannot be apprehended; the perfection of meditative concentration in relation to the perfections of generosity, pure moral discipline, patient endurance, and diligence has no existence and cannot be apprehended; the perfections of generosity, pure moral discipline, patient endurance, diligence, and meditative concentration in relation to the perfection of prajna have no existence and cannot be apprehended.

Because the nature of prajnaparamita is empty, prajnaparamita in relation to prajnaparamita has no existence and cannot be apprehended; prajnaparamita in relation to the perfections of generosity, pure moral discipline, patient endurance, diligence, and meditative concentration has no existence and cannot be apprehended.

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

Sariputra! Because the nature of the four dhyanas is empty, the four dhyanas in relation to the four dhyanas have no existence and cannot be apprehended; the four dhyanas in relation to the four immeasurables have no existence and cannot be apprehended. Because the nature of the four immeasurables is empty, the four immeasurables in relation to the four immeasurables have no existence and cannot be apprehended; the four immeasurables in relation to the four dhyanas have no existence and cannot be apprehended; the four dhyanas and four immeasurables in relation to the four formless attainments have no existence and cannot be apprehended.

Because the nature of the four formless attainments is empty, the four formless attainments in relation to the four formless attainments have no existence and cannot be apprehended; the four formless attainments in relation to the four dhyanas and four immeasurables have no existence and cannot be apprehended.

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

Shariputra! Because the nature of the eight liberations is empty, the eight liberations, in relation to the eight liberations, have no existence and cannot be apprehended; the eight liberations, in relation to the eight spheres of mastery, have no existence and cannot be apprehended. Because the nature of the eight spheres of mastery is empty, the eight spheres of mastery, in relation to the eight spheres of mastery, have no existence and cannot be apprehended; the eight spheres of mastery, in relation to the eight liberations, have no existence and cannot be apprehended; the eight liberations and the eight spheres of mastery, in relation to the nine successive meditative attainments, have no existence and cannot be apprehended.

Because the nature of the nine successive meditative attainments is empty, the nine successive meditative attainments, in relation to the nine successive meditative attainments, have no existence and cannot be apprehended; the nine successive meditative attainments, in relation to the eight liberations and the eight spheres of mastery, have no existence and cannot be apprehended; the eight liberations, the eight spheres of mastery, and the nine successive meditative attainments, in relation to the ten totalities, have no existence and cannot be apprehended.

Because the nature of the ten totalities is empty, the ten totalities, in relation to the ten totalities, have no existence and cannot be apprehended; the ten totalities, in relation to the eight liberations, the eight spheres of mastery, and the nine successive meditative attainments, have no existence and cannot be apprehended.

Shariputra! Among such dharmas, though I seek a great bodhisattva by every means, in every place, and at every time, none exists or can be apprehended. Why is this? Because intrinsic nature is empty.

Shariputra! Because the nature of the four foundations of mindfulness is empty, the four foundations of mindfulness, in relation to the four foundations of mindfulness, have no existence and cannot be apprehended; the four foundations of mindfulness, in relation to the four right efforts, have no existence and cannot be apprehended. Because the nature of the four right efforts is empty, the four right efforts, in relation to the four right efforts, have no existence and cannot be apprehended; the four right efforts, in relation to the four foundations of mindfulness, have no existence and cannot be apprehended; the four foundations of mindfulness and the four right efforts, in relation to the four bases of spiritual power, have no existence and cannot be apprehended.

Because the nature of the four bases of spiritual power is empty, the four bases of spiritual power, in relation to the four bases of spiritual power, have no existence and cannot be apprehended; the four bases of spiritual power, in relation to the four foundations of mindfulness and the four right efforts, have no existence and cannot be apprehended; the four foundations of mindfulness, the four right efforts, and the four bases of spiritual power, in relation to the five faculties, have no existence and cannot be apprehended.

Because the nature of the five faculties is empty, the five faculties, in relation to the five faculties, have no existence and cannot be apprehended; the five faculties, in relation to the four foundations of mindfulness, the four right efforts, and the four bases of spiritual power, have no existence and cannot be apprehended; the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, and the five faculties, in relation to the five powers, have no existence and cannot be apprehended.

Because the nature of the five powers is empty, the five powers, in relation to the five powers, have no existence and cannot be apprehended; the five powers, in relation to the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, and the five faculties, have no existence and cannot be apprehended; the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, and the five powers, in relation to the seven factors of awakening, have no existence and cannot be apprehended.

Because the nature of the seven factors of awakening is empty, the seven factors of awakening, in relation to the seven factors of awakening, have no existence and cannot be apprehended; the seven factors of awakening, in relation to the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, and the five powers, have no existence and cannot be apprehended; the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, and the seven factors of awakening, in relation to the eight factors of the Noble Path, have no existence and cannot be apprehended.

Because the nature of the eight factors of the Noble Path is empty, the eight factors of the Noble Path, in relation to the eight factors of the Noble Path, have no existence and cannot be apprehended; the eight factors of the Noble Path, in relation to the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, and the seven factors of awakening, have no existence and cannot be apprehended.

Shariputra! Among such dharmas, though I seek a great bodhisattva by every means, in every place, and at every time, none exists or can be apprehended. Why is this? Because intrinsic nature is empty.

Shariputra! Because the nature of the liberation gateway of emptiness is empty, the liberation gateway of emptiness, in relation to the liberation gateway of emptiness, has no existence and cannot be apprehended; the liberation gateway of emptiness, in relation to the liberation gateway of signlessness, has no existence and cannot be apprehended. Because the nature of the liberation gateway of signlessness is empty, the liberation gateway of signlessness, in relation to the liberation gateway of signlessness, has no existence and cannot be apprehended; the liberation gateway of signlessness, in relation to the liberation gateway of emptiness, has no existence and cannot be apprehended;

the liberation gateways of emptiness and signlessness, in relation to the liberation gateway of wishlessness, have no existence and cannot be apprehended.

Because the nature of the liberation gateway of wishlessness is empty, the liberation gateway of wishlessness, in relation to the liberation gateway of wishlessness, has no existence and cannot be apprehended; the liberation gateway of wishlessness, in relation to the liberation gateways of emptiness and signlessness, has no existence and cannot be apprehended.

Shariputra! Among such dharmas, though I seek a great bodhisattva by every means, in every place, and at every time, none exists or can be apprehended. Why is this? Because intrinsic nature is empty.

Shariputra! Because the nature of the five kinds of eyes is empty, the five kinds of eyes, in relation to the five kinds of eyes, have no existence and cannot be apprehended; the five kinds of eyes, in relation to the six superknowledges, have no existence and cannot be apprehended. Because the nature of the six superknowledges is empty, the six superknowledges, in relation to the six superknowledges, have no existence and cannot be apprehended; the six superknowledges, in relation to the five kinds of eyes, have no existence and cannot be apprehended.

Shariputra! Among such dharmas, though I seek a great bodhisattva by every means, in every place, and at every time, none exists or can be apprehended. Why is this? Because intrinsic nature is empty.

Shariputra! Because the nature of the Buddha’s ten powers is empty, the Buddha’s ten powers have no possession of and cannot apprehend the Buddha’s ten powers; the Buddha’s ten powers have no possession of and cannot apprehend the four fearlessnesses. Because the nature of the four fearlessnesses is empty, the four fearlessnesses have no possession of and cannot apprehend the four fearlessnesses; the four fearlessnesses have no possession of and cannot apprehend the Buddha’s ten powers; the Buddha’s ten powers and the four fearlessnesses have no possession of and cannot apprehend the four analytical knowledges.

Because the nature of the four analytical knowledges is empty, the four analytical knowledges have no possession of and cannot apprehend the four analytical knowledges; the four analytical knowledges have no possession of and cannot apprehend the Buddha’s ten powers and the four fearlessnesses; the Buddha’s ten powers, the four fearlessnesses, and the four analytical knowledges have no possession of and cannot apprehend great loving-kindness.

Because the nature of great loving-kindness is empty, great loving-kindness has no possession of and cannot apprehend great loving-kindness; great loving-kindness has no possession of and cannot apprehend the Buddha’s ten powers, the four fearlessnesses, and the four analytical knowledges; the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, and great loving-kindness have no possession of and cannot apprehend great compassion.

Because the nature of great compassion is empty, great compassion has no possession of and cannot apprehend great compassion; great compassion has no possession of and cannot apprehend the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, and great loving-kindness; the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, and great compassion have no possession of and cannot apprehend great sympathetic joy.

Because the nature of great sympathetic joy is empty, great sympathetic joy has no possession of and cannot apprehend great sympathetic joy; great sympathetic joy has no possession of and cannot apprehend the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, and great compassion; the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, and great sympathetic joy have no possession of and cannot apprehend great equanimity.

Because the nature of great equanimity is empty, great equanimity has no possession of and cannot apprehend great equanimity; great equanimity has no possession of and cannot apprehend the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, and great sympathetic joy; the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, and great equanimity have no possession of and cannot apprehend the eighteen distinctive qualities of a Buddha.

Because the nature of the eighteen distinctive qualities of a Buddha is empty, the eighteen distinctive qualities of a Buddha have no possession of and cannot apprehend the eighteen distinctive qualities of a Buddha; the eighteen distinctive qualities of a Buddha have no possession of and cannot apprehend the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

Shariputra! Among such dharmas, though I seek a great bodhisattva by every means, in every place, and at every time, it too has no existence and cannot be apprehended. Why? Because its intrinsic nature is empty.

Shariputra! Because the nature of the knowledge of all things is empty, the knowledge of all things has no possession of and cannot apprehend the knowledge of all things; the knowledge of all things has no possession of and cannot apprehend the knowledge of the aspects of the paths. Because the nature of the knowledge of the aspects of the paths is empty, the knowledge of the aspects of the paths has no possession of and cannot apprehend the knowledge of the aspects of the paths; the knowledge of the aspects of the paths has no possession of and cannot apprehend the knowledge of all things; the knowledge of all things and the knowledge of the aspects of the paths have no possession of and cannot apprehend the knowledge of all aspects.

Because the nature of the knowledge of all aspects is empty, the knowledge of all aspects has no possession of and cannot apprehend the knowledge of all aspects; the knowledge of all aspects has no possession of and cannot apprehend the knowledge of all things and the knowledge of the aspects of the paths.

Shariputra! Among such dharmas, though I seek a great bodhisattva by every means, in every place, and at every time, it too has no existence and cannot be apprehended. Why? Because its intrinsic nature is empty.

Shariputra! Because the nature of the quality of never forgetting is empty, the quality of never forgetting has no possession of and cannot apprehend the quality of never forgetting; the quality of never forgetting has no possession of and cannot apprehend the nature of constant equanimity. Because the nature of constant equanimity is empty, the nature of constant equanimity has no possession of and cannot apprehend the nature of constant equanimity; and the nature of constant equanimity has no possession of and cannot apprehend the quality of never forgetting.

Shariputra! Among such dharmas, though I seek a great bodhisattva by every means, in every place, and at every time, it too has no existence and cannot be apprehended. Why? Because its intrinsic nature is empty.

Shariputra! Because the nature of all dharani gateways is empty, all dharani gateways have no possession of and cannot apprehend all dharani gateways; all dharani gateways have no possession of and cannot apprehend all samadhi gateways. Because the nature of all samadhi gateways is empty, all samadhi gateways have no possession of and cannot apprehend all samadhi gateways; all samadhi gateways have no possession of and cannot apprehend all dharani gateways.

Shariputra! Among such dharmas, though I seek a great bodhisattva by every means, in every place, and at every time, it too has no existence and cannot be apprehended. Why? Because its intrinsic nature is empty.

Shariputra! Because the nature of inner emptiness is empty, inner emptiness in relation to inner emptiness has no existence and cannot be apprehended; inner emptiness in relation to outer emptiness has no existence and cannot be apprehended. Because the nature of outer emptiness is empty, outer emptiness in relation to outer emptiness has no existence and cannot be apprehended; outer emptiness in relation to inner emptiness has no existence and cannot be apprehended; inner emptiness and outer emptiness in relation to inner-and-outer emptiness have no existence and cannot be apprehended.

Because the nature of inner-and-outer emptiness is empty, inner-and-outer emptiness in relation to inner-and-outer emptiness has no existence and cannot be apprehended; inner-and-outer emptiness in relation to inner emptiness and outer emptiness has no existence and cannot be apprehended; inner emptiness, outer emptiness, and inner-and-outer emptiness in relation to the emptiness of emptiness have no existence and cannot be apprehended.

Because the nature of the emptiness of emptiness is empty, the emptiness of emptiness in relation to the emptiness of emptiness has no existence and cannot be apprehended; the emptiness of emptiness in relation to inner emptiness, outer emptiness, and inner-and-outer emptiness has no existence and cannot be apprehended; inner emptiness through the emptiness of emptiness in relation to great emptiness have no existence and cannot be apprehended.

Because the nature of great emptiness is empty, great emptiness in relation to great emptiness has no existence and cannot be apprehended; great emptiness in relation to inner emptiness through the emptiness of emptiness has no existence and cannot be apprehended; inner emptiness through great emptiness in relation to the emptiness of ultimate meaning have no existence and cannot be apprehended. Because the nature of the emptiness of ultimate meaning is empty, the emptiness of ultimate meaning in relation to the emptiness of ultimate meaning has no existence and cannot be apprehended; the emptiness of ultimate meaning in relation to inner emptiness through great emptiness has no existence and cannot be apprehended;

inner emptiness through the emptiness of ultimate meaning in relation to the emptiness of the conditioned have no existence and cannot be apprehended.

Because the nature of the emptiness of the conditioned is empty, the emptiness of the conditioned in relation to the emptiness of the conditioned has no existence and cannot be apprehended; the emptiness of the conditioned in relation to inner emptiness through the emptiness of ultimate meaning has no existence and cannot be apprehended; inner emptiness through the emptiness of the conditioned in relation to the emptiness of the unconditioned have no existence and cannot be apprehended.

Because the nature of the emptiness of the unconditioned is empty, the emptiness of the unconditioned in relation to the emptiness of the unconditioned has no existence and cannot be apprehended; the emptiness of the unconditioned in relation to inner emptiness through the emptiness of the conditioned has no existence and cannot be apprehended; inner emptiness through the emptiness of the unconditioned in relation to ultimate emptiness have no existence and cannot be apprehended.

Because the nature of ultimate emptiness is empty, ultimate emptiness in relation to ultimate emptiness has no existence and cannot be apprehended; ultimate emptiness in relation to inner emptiness through the emptiness of the unconditioned has no existence and cannot be apprehended; inner emptiness through ultimate emptiness in relation to boundless emptiness have no existence and cannot be apprehended. Because the nature of boundless emptiness is empty, boundless emptiness in relation to boundless emptiness has no existence and cannot be apprehended; boundless emptiness in relation to inner emptiness through ultimate emptiness has no existence and cannot be apprehended;

inner emptiness through boundless emptiness in relation to the emptiness of dispersion have no existence and cannot be apprehended.

Because the nature of the emptiness of dispersion is empty, the emptiness of dispersion in relation to the emptiness of dispersion has no existence and cannot be apprehended; the emptiness of dispersion in relation to inner emptiness through boundless emptiness has no existence and cannot be apprehended; inner emptiness through the emptiness of dispersion in relation to the emptiness of nonchange have no existence and cannot be apprehended.

Because the nature of the emptiness of nonchange is empty, the emptiness of nonchange in relation to the emptiness of nonchange has no existence and cannot be apprehended; the emptiness of nonchange in relation to inner emptiness through the emptiness of dispersion has no existence and cannot be apprehended; inner emptiness through the emptiness of nonchange in relation to the emptiness of intrinsic nature have no existence and cannot be apprehended.

Because the nature of the emptiness of intrinsic nature is empty, the emptiness of intrinsic nature in relation to the emptiness of intrinsic nature has no existence and cannot be apprehended; the emptiness of intrinsic nature in relation to inner emptiness through the emptiness of nonchange has no existence and cannot be apprehended; inner emptiness through the emptiness of intrinsic nature in relation to the emptiness of individual characteristics have no existence and cannot be apprehended.

Because the nature of the emptiness of individual characteristics is empty, the emptiness of individual characteristics in relation to the emptiness of individual characteristics has no existence and cannot be apprehended; the emptiness of individual characteristics in relation to inner emptiness through the emptiness of intrinsic nature has no existence and cannot be apprehended; inner emptiness through the emptiness of individual characteristics in relation to the emptiness of common characteristics have no existence and cannot be apprehended.

Because the nature of the emptiness of common characteristics is empty, the emptiness of common characteristics in relation to the emptiness of common characteristics has no existence and cannot be apprehended; the emptiness of common characteristics in relation to inner emptiness through the emptiness of individual characteristics has no existence and cannot be apprehended; inner emptiness through the emptiness of common characteristics in relation to the emptiness of all dharmas have no existence and cannot be apprehended.

Because the nature of the emptiness of all dharmas is empty, the emptiness of all dharmas in relation to the emptiness of all dharmas has no existence and cannot be apprehended; the emptiness of all dharmas in relation to inner emptiness through the emptiness of common characteristics has no existence and cannot be apprehended; inner emptiness through the emptiness of all dharmas in relation to the emptiness of the unapprehendable have no existence and cannot be apprehended.

Because the nature of the emptiness of the unapprehendable is empty, the emptiness of the unapprehendable in relation to the emptiness of the unapprehendable has no existence and cannot be apprehended; the emptiness of the unapprehendable in relation to inner emptiness through the emptiness of all dharmas has no existence and cannot be apprehended; inner emptiness through the emptiness of the unapprehendable in relation to the emptiness of nonexistence have no existence and cannot be apprehended.

Because the nature of the emptiness of nonexistence is empty, the emptiness of nonexistence in relation to the emptiness of nonexistence has no existence and cannot be apprehended; the emptiness of nonexistence in relation to inner emptiness through the emptiness of the unapprehendable has no existence and cannot be apprehended; inner emptiness through the emptiness of nonexistence in relation to the emptiness of self-nature have no existence and cannot be apprehended.

Because the nature of the emptiness of self-nature is empty, the emptiness of self-nature in relation to the emptiness of self-nature has no existence and cannot be apprehended; the emptiness of self-nature in relation to inner emptiness through the emptiness of nonexistence has no existence and cannot be apprehended; inner emptiness through the emptiness of self-nature in relation to the emptiness of the self-nature of nonexistence have no existence and cannot be apprehended.

Because the intrinsic nature of the emptiness of intrinsic nature is empty, the emptiness of intrinsic nature, in relation to the emptiness of intrinsic nature, is nonexistent and cannot be apprehended; the emptiness of intrinsic nature, in relation to inner emptiness through to the emptiness of intrinsic nature, is nonexistent and cannot be apprehended.

Shariputra! With regard to such dharmas, though I seek a great bodhisattva by every means, in every place, and at every time, none exists and none can be apprehended. Why? Because intrinsic nature is empty.

Shariputra! Because the nature of suchness is empty, suchness in relation to suchness has no existence and cannot be apprehended; suchness in relation to the dharma realm has no existence and cannot be apprehended. Because the nature of the dharma realm is empty, the dharma realm in relation to the dharma realm has no existence and cannot be apprehended; the dharma realm in relation to suchness has no existence and cannot be apprehended; suchness and the dharma realm in relation to dharma-nature have no existence and cannot be apprehended.

Because the nature of dharma-nature is empty, dharma-nature in relation to dharma-nature has no existence and cannot be apprehended; dharma-nature in relation to suchness and the dharma realm has no existence and cannot be apprehended; suchness, the dharma realm, and dharma-nature in relation to the nature of non-falsity have no existence and cannot be apprehended. Because the nature of non-falsity is empty, the nature of non-falsity in relation to the nature of non-falsity has no existence and cannot be apprehended; the nature of non-falsity in relation to suchness, the dharma realm, and dharma-nature has no existence and cannot be apprehended; suchness through the nature of non-falsity in relation to the nature of immutability have no existence and cannot be apprehended.

Because the nature of immutability is empty, the nature of immutability in relation to the nature of immutability has no existence and cannot be apprehended; the nature of immutability in relation to suchness through the nature of non-falsity has no existence and cannot be apprehended; suchness through the nature of immutability in relation to the inconceivable realm have no existence and cannot be apprehended. Because the nature of the inconceivable realm is empty, the inconceivable realm in relation to the inconceivable realm has no existence and cannot be apprehended; the inconceivable realm in relation to suchness through the nature of immutability has no existence and cannot be apprehended;

suchness through the inconceivable realm in relation to the realm of space have no existence and cannot be apprehended.

Because the nature of the realm of space is empty, the realm of space in relation to the realm of space has no existence and cannot be apprehended; the realm of space in relation to suchness through the inconceivable realm has no existence and cannot be apprehended; suchness through the realm of space in relation to the realm of severance have no existence and cannot be apprehended. Because the nature of the realm of severance is empty, the realm of severance in relation to the realm of severance has no existence and cannot be apprehended; the realm of severance in relation to suchness through the realm of space has no existence and cannot be apprehended; suchness through the realm of severance in relation to the realm of detachment have no existence and cannot be apprehended.

Because the nature of the realm of detachment is empty, the realm of detachment in relation to the realm of detachment has no existence and cannot be apprehended; the realm of detachment in relation to suchness through the realm of severance has no existence and cannot be apprehended; suchness through the realm of detachment in relation to the realm of extinction have no existence and cannot be apprehended. Because the nature of the realm of extinction is empty, the realm of extinction in relation to the realm of extinction has no existence and cannot be apprehended; the realm of extinction in relation to suchness through the realm of detachment has no existence and cannot be apprehended;

suchness through the realm of extinction in relation to the nature of equality have no existence and cannot be apprehended.

Because the nature of equality is empty, the nature of equality in relation to the nature of equality has no existence and cannot be apprehended; the nature of equality in relation to suchness through the realm of extinction has no existence and cannot be apprehended; suchness through the nature of equality in relation to the nature of freedom from arising have no existence and cannot be apprehended. Because the nature of freedom from arising is empty, the nature of freedom from arising in relation to the nature of freedom from arising has no existence and cannot be apprehended; the nature of freedom from arising in relation to suchness through the nature of equality has no existence and cannot be apprehended;

suchness through the nature of freedom from arising in relation to the fixed order of dharmas have no existence and cannot be apprehended.

Because the nature of the fixed order of dharmas is empty, the fixed order of dharmas in relation to the fixed order of dharmas has no existence and cannot be apprehended; the fixed order of dharmas in relation to suchness through the nature of freedom from arising has no existence and cannot be apprehended; suchness through the fixed order of dharmas in relation to the abiding of dharmas have no existence and cannot be apprehended.

Because the nature of the abiding of dharmas is empty, the abiding of dharmas in relation to the abiding of dharmas has no existence and cannot be apprehended; the abiding of dharmas in relation to suchness through the fixed order of dharmas has no existence and cannot be apprehended; suchness through the abiding of dharmas in relation to the realm of non-nature have no existence and cannot be apprehended. Because the nature of the realm of non-nature is empty, the realm of non-nature in relation to the realm of non-nature has no existence and cannot be apprehended; the realm of non-nature in relation to suchness through the abiding of dharmas has no existence and cannot be apprehended;

suchness through the realm of non-nature in relation to the realm of signlessness have no existence and cannot be apprehended.

Because the nature of the realm of signlessness is empty, the realm of signlessness in relation to the realm of signlessness has no existence and cannot be apprehended; the realm of signlessness in relation to suchness through the realm of non-nature has no existence and cannot be apprehended; suchness through the realm of signlessness in relation to the realm of non-action have no existence and cannot be apprehended. Because the nature of the realm of non-action is empty, the realm of non-action in relation to the realm of non-action has no existence and cannot be apprehended; the realm of non-action in relation to suchness through the realm of signlessness has no existence and cannot be apprehended;

suchness through the realm of non-action in relation to the unconditioned realm have no existence and cannot be apprehended.

Because the nature of the unconditioned realm is empty, the unconditioned realm in relation to the unconditioned realm has no existence and cannot be apprehended; the unconditioned realm in relation to suchness through the realm of non-action has no existence and cannot be apprehended; suchness through the unconditioned realm in relation to the realm of peace and security have no existence and cannot be apprehended. Because the nature of the realm of peace and security is empty, the realm of peace and security in relation to the realm of peace and security has no existence and cannot be apprehended; the realm of peace and security in relation to suchness through the unconditioned realm has no existence and cannot be apprehended;

suchness through the realm of peace and security in relation to the realm of quiescence have no existence and cannot be apprehended.

Because the nature of the realm of quiescence is empty, the realm of quiescence in relation to the realm of quiescence has no existence and cannot be apprehended; the realm of quiescence in relation to suchness through the realm of peace and security has no existence and cannot be apprehended; suchness through the realm of quiescence in relation to original nonexistence have no existence and cannot be apprehended. Because the nature of original nonexistence is empty, original nonexistence in relation to original nonexistence has no existence and cannot be apprehended; original nonexistence in relation to suchness through the realm of quiescence has no existence and cannot be apprehended;

suchness through original nonexistence in relation to ultimate reality have no existence and cannot be apprehended.

Because the nature of ultimate reality is empty, ultimate reality in relation to ultimate reality has no existence and cannot be apprehended; ultimate reality in relation to suchness through original nonexistence has no existence and cannot be apprehended; suchness through ultimate reality in relation to ultimate nirvana have no existence and cannot be apprehended.

Because the nature of ultimate nirvana is empty, ultimate nirvana, in relation to ultimate nirvana, is nonexistent and cannot be apprehended; ultimate nirvana, in relation to suchness and up to the realm of reality, is nonexistent and cannot be apprehended.

Shariputra! Among dharmas such as these, though I seek a great bodhisattva by every means, in every place, and at every time, one is likewise nonexistent and cannot be apprehended. Why? Because intrinsic nature is empty.

Shariputra! Because the nature of the dharmas of the Stage of Great Joy is empty, the dharmas of the Stage of Great Joy, in relation to the dharmas of the Stage of Great Joy, are nonexistent and cannot be apprehended; the dharmas of the Stage of Great Joy, in relation to the dharmas of the Stainless Stage, are nonexistent and cannot be apprehended. Because the nature of the dharmas of the Stainless Stage is empty, the dharmas of the Stainless Stage, in relation to the dharmas of the Stainless Stage, are nonexistent and cannot be apprehended; the dharmas of the Stainless Stage, in relation to the dharmas of the Stage of Great Joy, are nonexistent and cannot be apprehended;

the dharmas of the Stages of Great Joy and Stainlessness, in relation to the dharmas of the Luminous Stage, are nonexistent and cannot be apprehended.

Because the nature of the dharmas of the Luminous Stage is empty, the dharmas of the Luminous Stage, in relation to the dharmas of the Luminous Stage, are nonexistent and cannot be apprehended; the dharmas of the Luminous Stage, in relation to the dharmas of the Stages of Great Joy and Stainlessness, are nonexistent and cannot be apprehended; the dharmas of the Stages of Great Joy, Stainlessness, and Luminosity, in relation to the dharmas of the Stage of Radiant Wisdom, are nonexistent and cannot be apprehended.

Because the nature of the dharmas of the Stage of Radiant Wisdom is empty, the dharmas of the Stage of Radiant Wisdom, in relation to the dharmas of the Stage of Radiant Wisdom, are nonexistent and cannot be apprehended; the dharmas of the Stage of Radiant Wisdom, in relation to the dharmas of the Stages of Great Joy, Stainlessness, and Luminosity, are nonexistent and cannot be apprehended; the dharmas of the Stages of Great Joy, Stainlessness, Luminosity, and Radiant Wisdom, in relation to the dharmas of the Stage Difficult to Conquer, are nonexistent and cannot be apprehended.

Because the nature of the dharmas of the Stage Difficult to Conquer is empty, the dharmas of the Stage Difficult to Conquer, in relation to the dharmas of the Stage Difficult to Conquer, are nonexistent and cannot be apprehended; the dharmas of the Stage Difficult to Conquer, in relation to the dharmas of the Stages of Great Joy, Stainlessness, Luminosity, and Radiant Wisdom, are nonexistent and cannot be apprehended; the dharmas of the Stages of Great Joy, Stainlessness, Luminosity, Radiant Wisdom, and Difficult to Conquer, in relation to the dharmas of the Manifest Stage, are nonexistent and cannot be apprehended.

Because the nature of the dharmas of the Manifest Stage is empty, the dharmas of the Manifest Stage, in relation to the dharmas of the Manifest Stage, are nonexistent and cannot be apprehended; the dharmas of the Manifest Stage, in relation to the dharmas of the Stages of Great Joy, Stainlessness, Luminosity, Radiant Wisdom, and Difficult to Conquer, are nonexistent and cannot be apprehended; the dharmas of the Stages of Great Joy, Stainlessness, Luminosity, Radiant Wisdom, Difficult to Conquer, and Manifest, in relation to the dharmas of the Far-Going Stage, are nonexistent and cannot be apprehended.

Because the nature of the dharmas of the Far-Going Stage is empty, the dharmas of the Far-Going Stage, in relation to the dharmas of the Far-Going Stage, are nonexistent and cannot be apprehended; the dharmas of the Far-Going Stage, in relation to the dharmas of the Stages of Great Joy, Stainlessness, Luminosity, Radiant Wisdom, Difficult to Conquer, and Manifest, are nonexistent and cannot be apprehended; the dharmas of the Stages of Great Joy, Stainlessness, Luminosity, Radiant Wisdom, Difficult to Conquer, Manifest, and Far-Going, in relation to the dharmas of the Immovable Stage, are nonexistent and cannot be apprehended.

Because the nature of the dharmas of the Immovable Stage is empty, the dharmas of the Immovable Stage, in relation to the dharmas of the Immovable Stage, are nonexistent and cannot be apprehended; the dharmas of the Immovable Stage, in relation to the dharmas of the Stages of Great Joy, Stainlessness, Luminosity, Radiant Wisdom, Difficult to Conquer, Manifest, and Far-Going, are nonexistent and cannot be apprehended; the dharmas of the Stages of Great Joy, Stainlessness, Luminosity, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Going, and Immovable, in relation to the dharmas of the Stage of Excellent Wisdom, are nonexistent and cannot be apprehended.

Because the nature of the dharmas of the Stage of Excellent Wisdom is empty, the dharmas of the Stage of Excellent Wisdom, in relation to the dharmas of the Stage of Excellent Wisdom, are nonexistent and cannot be apprehended; the dharmas of the Stage of Excellent Wisdom, in relation to the dharmas of the Stages of Great Joy, Stainlessness, Luminosity, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Going, and Immovable, are nonexistent and cannot be apprehended; the dharmas of the Stages of Great Joy, Stainlessness, Luminosity, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Going, Immovable, and Excellent Wisdom, in relation to the dharmas of the Dharma Cloud Stage, are nonexistent and cannot be apprehended.

Because the nature of the dharmas of the Dharma Cloud Stage is empty, the dharmas of the Dharma Cloud Stage, in relation to the dharmas of the Dharma Cloud Stage, are nonexistent and cannot be apprehended; the dharmas of the Dharma Cloud Stage, in relation to the dharmas of the Stages of Great Joy, Stainlessness, Luminosity, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Going, Immovable, and Excellent Wisdom, are nonexistent and cannot be apprehended.

Shariputra! Among dharmas such as these, though I seek a great bodhisattva by every means, in every place, and at every time, one is likewise nonexistent and cannot be apprehended. Why? Because intrinsic nature is empty.

Śāriputra! Because the nature of the Ground of Great Joy is empty, the Ground of Great Joy, in relation to the Ground of Great Joy, does not exist and cannot be apprehended; the Ground of Great Joy, in relation to the Stainless Ground, does not exist and cannot be apprehended. Because the nature of the Stainless Ground is empty, the Stainless Ground, in relation to the Stainless Ground, does not exist and cannot be apprehended; the Stainless Ground, in relation to the Ground of Great Joy, does not exist and cannot be apprehended; the Ground of Great Joy and the Stainless Ground, in relation to the Luminous Ground, do not exist and cannot be apprehended.

Because the nature of the Luminous Ground is empty, the Luminous Ground, in relation to the Luminous Ground, does not exist and cannot be apprehended; the Luminous Ground, in relation to the Ground of Great Joy and the Stainless Ground, does not exist and cannot be apprehended; the Ground of Great Joy, the Stainless Ground, and the Luminous Ground, in relation to the Radiant Wisdom Ground, do not exist and cannot be apprehended.

Because the nature of the Radiant Wisdom Ground is empty, the Radiant Wisdom Ground, in relation to the Radiant Wisdom Ground, does not exist and cannot be apprehended; the Radiant Wisdom Ground, in relation to the Ground of Great Joy, the Stainless Ground, and the Luminous Ground, does not exist and cannot be apprehended; the Ground of Great Joy, the Stainless Ground, the Luminous Ground, and the Radiant Wisdom Ground, in relation to the Ground Extremely Difficult to Conquer, do not exist and cannot be apprehended.

Because the nature of the Ground Extremely Difficult to Conquer is empty, the Ground Extremely Difficult to Conquer, in relation to the Ground Extremely Difficult to Conquer, does not exist and cannot be apprehended; the Ground Extremely Difficult to Conquer, in relation to the Ground of Great Joy, the Stainless Ground, the Luminous Ground, and the Radiant Wisdom Ground, does not exist and cannot be apprehended; the Ground of Great Joy, the Stainless Ground, the Luminous Ground, the Radiant Wisdom Ground, and the Ground Extremely Difficult to Conquer, in relation to the Manifest Ground, do not exist and cannot be apprehended.

Because the nature of the Manifest Ground is empty, the Manifest Ground, in relation to the Manifest Ground, does not exist and cannot be apprehended; the Manifest Ground, in relation to the Ground of Great Joy, the Stainless Ground, the Luminous Ground, the Radiant Wisdom Ground, and the Ground Extremely Difficult to Conquer, does not exist and cannot be apprehended; the Ground of Great Joy, the Stainless Ground, the Luminous Ground, the Radiant Wisdom Ground, the Ground Extremely Difficult to Conquer, and the Manifest Ground, in relation to the Far-Going Ground, do not exist and cannot be apprehended.

Because the nature of the Far-Going Ground is empty, the Far-Going Ground, in relation to the Far-Going Ground, does not exist and cannot be apprehended; the Far-Going Ground, in relation to the Ground of Great Joy, the Stainless Ground, the Luminous Ground, the Radiant Wisdom Ground, the Ground Extremely Difficult to Conquer, and the Manifest Ground, does not exist and cannot be apprehended; the Ground of Great Joy, the Stainless Ground, the Luminous Ground, the Radiant Wisdom Ground, the Ground Extremely Difficult to Conquer, the Manifest Ground, and the Far-Going Ground, in relation to the Immovable Ground, do not exist and cannot be apprehended.

Because the nature of the Immovable Ground is empty, the Immovable Ground, in relation to the Immovable Ground, does not exist and cannot be apprehended; the Immovable Ground, in relation to the Ground of Great Joy, the Stainless Ground, the Luminous Ground, the Radiant Wisdom Ground, the Ground Extremely Difficult to Conquer, the Manifest Ground, and the Far-Going Ground, does not exist and cannot be apprehended; the Ground of Great Joy, the Stainless Ground, the Luminous Ground, the Radiant Wisdom Ground, the Ground Extremely Difficult to Conquer, the Manifest Ground, the Far-Going Ground, and the Immovable Ground, in relation to the Ground of Good Wisdom, do not exist and cannot be apprehended.

Because the nature of the Ground of Good Wisdom is empty, the Ground of Good Wisdom, in relation to the Ground of Good Wisdom, does not exist and cannot be apprehended; the Ground of Good Wisdom, in relation to the Ground of Great Joy, the Stainless Ground, the Luminous Ground, the Radiant Wisdom Ground, the Ground Extremely Difficult to Conquer, the Manifest Ground, the Far-Going Ground, and the Immovable Ground, does not exist and cannot be apprehended; the Ground of Great Joy, the Stainless Ground, the Luminous Ground, the Radiant Wisdom Ground, the Ground Extremely Difficult to Conquer, the Manifest Ground, the Far-Going Ground, the Immovable Ground, and the Ground of Good Wisdom, in relation to the Dharma Cloud Ground, do not exist and cannot be apprehended.

Because the nature of the Dharma Cloud Ground is empty, the Dharma Cloud Ground, in relation to the Dharma Cloud Ground, does not exist and cannot be apprehended; the Dharma Cloud Ground, in relation to the Ground of Great Joy, the Stainless Ground, the Luminous Ground, the Radiant Wisdom Ground, the Ground Extremely Difficult to Conquer, the Manifest Ground, the Far-Going Ground, the Immovable Ground, and the Ground of Good Wisdom, does not exist and cannot be apprehended.

Śāriputra! With regard to such dharmas, though I employ every skillful means, in every place and at every time, to seek a great bodhisattva, none exists and none can be apprehended. Why? Because intrinsic nature is empty.

Fascicle 65

End