大般若波羅蜜多經

06

Shariputra! Because the nature of the dharmas of ordinary beings is empty, the dharmas of ordinary beings, in relation to the dharmas of ordinary beings, neither exist nor can be apprehended; the dharmas of ordinary beings, in relation to the dharmas of those of the lineage, neither exist nor can be apprehended. Because the nature of the dharmas of those of the lineage is empty, the dharmas of those of the lineage, in relation to the dharmas of those of the lineage, neither exist nor can be apprehended; the dharmas of those of the lineage, in relation to the dharmas of ordinary beings, neither exist nor can be apprehended; the dharmas of ordinary beings and those of the lineage, in relation to the dharmas of those at the Eighth Stage, neither exist nor can be apprehended.

Because the nature of the dharmas of those at the Eighth Stage is empty, the dharmas of those at the Eighth Stage, in relation to the dharmas of those at the Eighth Stage, neither exist nor can be apprehended; the dharmas of those at the Eighth Stage, in relation to the dharmas of ordinary beings and those of the lineage, neither exist nor can be apprehended; the dharmas of ordinary beings, those of the lineage, and those at the Eighth Stage, in relation to the dharmas of stream-enterers, neither exist nor can be apprehended.

Because the nature of the dharmas of stream-enterers is empty, the dharmas of stream-enterers, in relation to the dharmas of stream-enterers, neither exist nor can be apprehended; the dharmas of stream-enterers, in relation to the dharmas of ordinary beings, those of the lineage, and those at the Eighth Stage, neither exist nor can be apprehended; the dharmas of ordinary beings, those of the lineage, those at the Eighth Stage, and stream-enterers, in relation to the dharmas of once-returners, neither exist nor can be apprehended.

Because the nature of the dharmas of once-returners is empty, the dharmas of once-returners, in relation to the dharmas of once-returners, neither exist nor can be apprehended; the dharmas of once-returners, in relation to the dharmas of ordinary beings, those of the lineage, those at the Eighth Stage, and stream-enterers, neither exist nor can be apprehended; the dharmas of ordinary beings, those of the lineage, those at the Eighth Stage, stream-enterers, and once-returners, in relation to the dharmas of non-returners, neither exist nor can be apprehended.

Because the nature of the dharmas of non-returners is empty, the dharmas of non-returners, in relation to the dharmas of non-returners, neither exist nor can be apprehended; the dharmas of non-returners, in relation to the dharmas of ordinary beings, those of the lineage, those at the Eighth Stage, stream-enterers, and once-returners, neither exist nor can be apprehended; the dharmas of ordinary beings, those of the lineage, those at the Eighth Stage, stream-enterers, once-returners, and non-returners, in relation to the dharmas of arhats, neither exist nor can be apprehended.

Because the nature of the dharmas of arhats is empty, the dharmas of arhats, in relation to the dharmas of arhats, neither exist nor can be apprehended; the dharmas of arhats, in relation to the dharmas of ordinary beings, those of the lineage, those at the Eighth Stage, stream-enterers, once-returners, and non-returners, neither exist nor can be apprehended; the dharmas of ordinary beings, those of the lineage, those at the Eighth Stage, stream-enterers, once-returners, non-returners, and arhats, in relation to the dharmas of pratyekabuddhas, neither exist nor can be apprehended.

Because the nature of the dharmas of pratyekabuddhas is empty, the dharmas of pratyekabuddhas, in relation to the dharmas of pratyekabuddhas, neither exist nor can be apprehended; the dharmas of pratyekabuddhas, in relation to the dharmas of ordinary beings, those of the lineage, those at the Eighth Stage, stream-enterers, once-returners, non-returners, and arhats, neither exist nor can be apprehended; the dharmas of ordinary beings, those of the lineage, those at the Eighth Stage, stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas, in relation to the dharmas of bodhisattvas, neither exist nor can be apprehended.

Because the nature of the dharmas of bodhisattvas is empty, the dharmas of bodhisattvas, in relation to the dharmas of bodhisattvas, neither exist nor can be apprehended; the dharmas of bodhisattvas, in relation to the dharmas of ordinary beings, those of the lineage, those at the Eighth Stage, stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas, neither exist nor can be apprehended; the dharmas of ordinary beings, those of the lineage, those at the Eighth Stage, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and bodhisattvas, in relation to the dharmas of Tathagatas, neither exist nor can be apprehended.

Because the nature of the dharmas of Tathagatas is empty, the dharmas of Tathagatas, in relation to the dharmas of Tathagatas, neither exist nor can be apprehended; the dharmas of Tathagatas, in relation to the dharmas of ordinary beings, those of the lineage, those at the Eighth Stage, stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and bodhisattvas, neither exist nor can be apprehended.

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

Shariputra! Since the nature of an ordinary person is empty, an ordinary person in relation to an ordinary person has no existence and cannot be apprehended; an ordinary person in relation to one at the lineage stage has no existence and cannot be apprehended. Since the nature of one at the lineage stage is empty, one at the lineage stage in relation to one at the lineage stage has no existence and cannot be apprehended; one at the lineage stage in relation to an ordinary person has no existence and cannot be apprehended; an ordinary person and one at the lineage stage in relation to one at the eighth stage have no existence and cannot be apprehended.

Since the nature of one at the eighth stage is empty, one at the eighth stage in relation to one at the eighth stage has no existence and cannot be apprehended; one at the eighth stage in relation to an ordinary person and one at the lineage stage has no existence and cannot be apprehended; an ordinary person, one at the lineage stage, and one at the eighth stage in relation to one endowed with right view have no existence and cannot be apprehended.

Since the nature of one endowed with right view is empty, one endowed with right view in relation to one endowed with right view has no existence and cannot be apprehended; one endowed with right view in relation to an ordinary person, one at the lineage stage, and one at the eighth stage has no existence and cannot be apprehended; an ordinary person, one at the lineage stage, one at the eighth stage, and one endowed with right view in relation to one whose defilements are attenuated have no existence and cannot be apprehended.

Since the nature of one whose defilements are attenuated is empty, one whose defilements are attenuated in relation to one whose defilements are attenuated has no existence and cannot be apprehended; one whose defilements are attenuated in relation to an ordinary person, one at the lineage stage, one at the eighth stage, and one endowed with right view has no existence and cannot be apprehended; an ordinary person, one at the lineage stage, one at the eighth stage, one endowed with right view, and one whose defilements are attenuated in relation to one free from desire have no existence and cannot be apprehended.

Since the nature of one free from desire is empty, one free from desire in relation to one free from desire has no existence and cannot be apprehended; one free from desire in relation to an ordinary person, one at the lineage stage, one at the eighth stage, one endowed with right view, and one whose defilements are attenuated has no existence and cannot be apprehended; an ordinary person, one at the lineage stage, one at the eighth stage, one endowed with right view, one whose defilements are attenuated, and one free from desire in relation to one who has completed the task have no existence and cannot be apprehended.

Since the nature of one who has completed the task is empty, one who has completed the task in relation to one who has completed the task has no existence and cannot be apprehended; one who has completed the task in relation to an ordinary person, one at the lineage stage, one at the eighth stage, one endowed with right view, one whose defilements are attenuated, and one free from desire has no existence and cannot be apprehended; an ordinary person, one at the lineage stage, one at the eighth stage, one endowed with right view, one whose defilements are attenuated, one free from desire, and one who has completed the task in relation to a pratyekabuddha have no existence and cannot be apprehended.

Since the nature of a pratyekabuddha is empty, a pratyekabuddha in relation to a pratyekabuddha has no existence and cannot be apprehended; a pratyekabuddha in relation to an ordinary person, one at the lineage stage, one at the eighth stage, one endowed with right view, one whose defilements are attenuated, one free from desire, and one who has completed the task has no existence and cannot be apprehended; an ordinary person, one at the lineage stage, one at the eighth stage, one endowed with right view, one whose defilements are attenuated, one free from desire, one who has completed the task, and a pratyekabuddha in relation to a bodhisattva have no existence and cannot be apprehended.

Since the nature of a bodhisattva is empty, a bodhisattva in relation to a bodhisattva has no existence and cannot be apprehended; a bodhisattva in relation to an ordinary person, one at the lineage stage, one at the eighth stage, one endowed with right view, one whose defilements are attenuated, one free from desire, one who has completed the task, and a pratyekabuddha has no existence and cannot be apprehended; an ordinary person, one at the lineage stage, one at the eighth stage, one endowed with right view, one whose defilements are attenuated, one free from desire, one who has completed the task, a pratyekabuddha, and a bodhisattva in relation to a Tathagata have no existence and cannot be apprehended.

Since the nature of a Tathagata is empty, a Tathagata in relation to a Tathagata has no existence and cannot be apprehended; a Tathagata in relation to an ordinary person, one at the lineage stage, one at the eighth stage, one endowed with right view, one whose defilements are attenuated, one free from desire, one who has completed the task, a pratyekabuddha, and a bodhisattva has no existence and cannot be apprehended.

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

Shariputra! Because the nature of the dharmas of one practicing for the fruit of stream-entry is empty, the dharmas of one practicing for the fruit of stream-entry have no possession of and cannot apprehend the dharmas of one practicing for the fruit of stream-entry; the dharmas of one practicing for the fruit of stream-entry have no possession of and cannot apprehend the fruit of stream-entry. Because the nature of the fruit of stream-entry is empty, the fruit of stream-entry has no possession of and cannot apprehend the fruit of stream-entry; the fruit of stream-entry has no possession of and cannot apprehend the dharmas of one practicing for the fruit of stream-entry;

the dharmas of one practicing for the fruit of stream-entry and the fruit of stream-entry have no possession of and cannot apprehend the dharmas of one practicing for the fruit of once-returning.

Because the nature of the dharmas of one practicing for the fruit of once-returning is empty, the dharmas of one practicing for the fruit of once-returning have no possession of and cannot apprehend the dharmas of one practicing for the fruit of once-returning; the dharmas of one practicing for the fruit of once-returning have no possession of and cannot apprehend the dharmas of one practicing for the fruit of stream-entry or the fruit of stream-entry; the dharmas of one practicing for the fruit of stream-entry through the dharmas of one practicing for the fruit of once-returning have no possession of and cannot apprehend the fruit of once-returning.

Because the nature of the fruit of once-returning is empty, the fruit of once-returning has no possession of and cannot apprehend the fruit of once-returning; the fruit of once-returning has no possession of and cannot apprehend the dharmas of one practicing for the fruit of stream-entry through the dharmas of one practicing for the fruit of once-returning; the dharmas of one practicing for the fruit of stream-entry through the fruit of once-returning have no possession of and cannot apprehend the dharmas of one practicing for the fruit of non-returning.

Because the nature of the dharmas of one practicing for the fruit of non-returning is empty, the dharmas of one practicing for the fruit of non-returning have no possession of and cannot apprehend the dharmas of one practicing for the fruit of non-returning; the dharmas of one practicing for the fruit of non-returning have no possession of and cannot apprehend the dharmas of one practicing for the fruit of stream-entry through the fruit of once-returning; the dharmas of one practicing for the fruit of stream-entry through the dharmas of one practicing for the fruit of non-returning have no possession of and cannot apprehend the fruit of non-returning.

Because the nature of the fruit of non-returning is empty, the fruit of non-returning has no possession of and cannot apprehend the fruit of non-returning; the fruit of non-returning has no possession of and cannot apprehend the dharmas of one practicing for the fruit of stream-entry through the dharmas of one practicing for the fruit of non-returning; the dharmas of one practicing for the fruit of stream-entry through the fruit of non-returning have no possession of and cannot apprehend the dharmas of one practicing for arhatship.

Because the nature of the dharmas of one practicing for arhatship is empty, the dharmas of one practicing for arhatship have no possession of and cannot apprehend the dharmas of one practicing for arhatship; the dharmas of one practicing for arhatship have no possession of and cannot apprehend the dharmas of one practicing for the fruit of stream-entry through the fruit of non-returning. The dharmas of one practicing for the fruit of stream-entry through the dharmas of one practicing for arhatship have no possession of and cannot apprehend the fruit of arhatship.

Because the nature of the fruit of arhatship is empty, the fruit of arhatship has no possession of and cannot apprehend the fruit of arhatship; the fruit of arhatship has no possession of and cannot apprehend the dharmas of one practicing for the fruit of stream-entry through the dharmas of one practicing for arhatship; the dharmas of one practicing for the fruit of stream-entry through the fruit of arhatship have no possession of and cannot apprehend the dharmas of one practicing for pratyekabuddhahood.

Because the nature of the dharmas of one practicing for pratyekabuddhahood is empty, the dharmas of one practicing for pratyekabuddhahood have no possession of and cannot apprehend the dharmas of one practicing for pratyekabuddhahood; the dharmas of one practicing for pratyekabuddhahood have no possession of and cannot apprehend the dharmas of one practicing for the fruit of stream-entry through the fruit of arhatship.

The dharmas of one practicing for the fruit of stream-entry through the dharmas of one practicing for pratyekabuddhahood have no possession of and cannot apprehend the fruit of pratyekabuddhahood. Because the nature of the fruit of pratyekabuddhahood is empty, the fruit of pratyekabuddhahood has no possession of and cannot apprehend the fruit of pratyekabuddhahood; the fruit of pratyekabuddhahood has no possession of and cannot apprehend the dharmas of one practicing for the fruit of stream-entry through the dharmas of one practicing for pratyekabuddhahood; the dharmas of one practicing for the fruit of stream-entry through the fruit of pratyekabuddhahood have no possession of and cannot apprehend the dharmas of a great bodhisattva.

Because the nature of the dharmas of a great bodhisattva is empty, the dharmas of a great bodhisattva have no possession of and cannot apprehend the dharmas of a great bodhisattva; the dharmas of a great bodhisattva have no possession of and cannot apprehend the dharmas of one practicing for the fruit of stream-entry through the fruit of pratyekabuddhahood; the dharmas of one practicing for the fruit of stream-entry through the dharmas of a great bodhisattva have no possession of and cannot apprehend the dharmas of a Buddha’s perfect, complete enlightenment.

Because the nature of the dharmas of a Buddha’s perfect, complete enlightenment is empty, the dharmas of a Buddha’s perfect, complete enlightenment have no possession of and cannot apprehend the dharmas of a Buddha’s perfect, complete enlightenment; the dharmas of a Buddha’s perfect, complete enlightenment have no possession of and cannot apprehend the dharmas of one practicing for the fruit of stream-entry through the dharmas of a great bodhisattva.

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

Shariputra! Since the nature of one progressing toward stream-entry is empty, one progressing toward stream-entry has no possession of and cannot apprehend one progressing toward stream-entry; one progressing toward stream-entry has no possession of and cannot apprehend the fruition of stream-entry. Since the nature of the fruition of stream-entry is empty, the fruition of stream-entry has no possession of and cannot apprehend the fruition of stream-entry; the fruition of stream-entry has no possession of and cannot apprehend one progressing toward stream-entry; one progressing toward stream-entry and the fruition of stream-entry have no possession of and cannot apprehend one progressing toward once-returning.

Since the nature of one progressing toward once-returning is empty, one progressing toward once-returning has no possession of and cannot apprehend one progressing toward once-returning; one progressing toward once-returning has no possession of and cannot apprehend one progressing toward stream-entry or the fruition of stream-entry; one progressing toward stream-entry through one progressing toward once-returning have no possession of and cannot apprehend the fruition of once-returning.

Since the nature of the fruition of once-returning is empty, the fruition of once-returning has no possession of and cannot apprehend the fruition of once-returning; the fruition of once-returning has no possession of and cannot apprehend one progressing toward stream-entry through one progressing toward once-returning. One progressing toward stream-entry through the fruition of once-returning have no possession of and cannot apprehend one progressing toward non-returning.

Since the nature of one progressing toward non-returning is empty, one progressing toward non-returning has no possession of and cannot apprehend one progressing toward non-returning; one progressing toward non-returning has no possession of and cannot apprehend one progressing toward stream-entry through the fruition of once-returning; one progressing toward stream-entry through one progressing toward non-returning have no possession of and cannot apprehend the fruition of non-returning.

Since the nature of the fruition of non-returning is empty, the fruition of non-returning has no possession of and cannot apprehend the fruition of non-returning; the fruition of non-returning has no possession of and cannot apprehend one progressing toward stream-entry through one progressing toward non-returning; one progressing toward stream-entry through the fruition of non-returning have no possession of and cannot apprehend one progressing toward arhatship.

Since the nature of one progressing toward arhatship is empty, one progressing toward arhatship has no possession of and cannot apprehend one progressing toward arhatship; one progressing toward arhatship has no possession of and cannot apprehend one progressing toward stream-entry through the fruition of non-returning; one progressing toward stream-entry through one progressing toward arhatship have no possession of and cannot apprehend the fruition of arhatship.

Since the nature of the fruition of arhatship is empty, the fruition of arhatship has no possession of and cannot apprehend the fruition of arhatship; the fruition of arhatship has no possession of and cannot apprehend one progressing toward stream-entry through one progressing toward arhatship; one progressing toward stream-entry through the fruition of arhatship have no possession of and cannot apprehend one progressing toward solitary awakening.

Since the nature of one progressing toward solitary awakening is empty, one progressing toward solitary awakening has no possession of and cannot apprehend one progressing toward solitary awakening; one progressing toward solitary awakening has no possession of and cannot apprehend one progressing toward stream-entry through the fruition of arhatship; one progressing toward stream-entry through one progressing toward solitary awakening have no possession of and cannot apprehend the fruition of solitary awakening.

Since the nature of the fruition of solitary awakening is empty, the fruition of solitary awakening has no possession of and cannot apprehend the fruition of solitary awakening; the fruition of solitary awakening has no possession of and cannot apprehend one progressing toward stream-entry through one progressing toward solitary awakening; one progressing toward stream-entry through the fruition of solitary awakening have no possession of and cannot apprehend a great bodhisattva.

Since the nature of a great bodhisattva is empty, a great bodhisattva has no possession of and cannot apprehend a great bodhisattva; a great bodhisattva has no possession of and cannot apprehend one progressing toward stream-entry through the fruition of solitary awakening; one progressing toward stream-entry through a great bodhisattva have no possession of and cannot apprehend a Buddha who has attained perfect, complete enlightenment.

Since the nature of a Buddha who has attained perfect, complete enlightenment is empty, a Buddha who has attained perfect, complete enlightenment has no possession of and cannot apprehend a Buddha who has attained perfect, complete enlightenment; a Buddha who has attained perfect, complete enlightenment has no possession of and cannot apprehend one progressing toward stream-entry through a great bodhisattva.

Shariputra! Among such dharmas, although I seek a great bodhisattva by every means, in every place, and at every time, there is still nothing possessed and nothing that can be apprehended. Why? Because intrinsic nature is empty.

Shariputra! Since the nature of a great bodhisattva is empty, a great bodhisattva has no possession of and cannot apprehend a great bodhisattva; a great bodhisattva has no possession of and cannot apprehend prajnaparamita. Since the nature of prajnaparamita is empty, prajnaparamita has no possession of and cannot apprehend prajnaparamita; prajnaparamita has no possession of and cannot apprehend a great bodhisattva; a great bodhisattva and prajnaparamita have no possession of and cannot apprehend instruction and transmission.

Since the nature of instruction and transmission is empty, instruction and transmission have no possession of and cannot apprehend instruction and transmission; instruction and transmission have no possession of and cannot apprehend a great bodhisattva or prajnaparamita.

Shariputra! Among such dharmas, although I seek a great bodhisattva by every means, in every place, and at every time, there is still nothing possessed and nothing that can be apprehended. Why? Because intrinsic nature is empty.

Shariputra! For this reason, I say that among all dharmas, though I seek a great bodhisattva by every means, in every place, and at every time, I utterly fail to see one and ultimately cannot apprehend one. How, then, could I be made to employ prajnaparamita to instruct and transmit the teaching to the great bodhisattvas?

At that time, the Venerable Subhuti further replied to Shariputra: “You asked why ‘great bodhisattva’ is merely a provisional designation. Shariputra! This is because the name ‘great bodhisattva’ is included only among external designations.”

Shariputra then asked Subhuti: “Why is it said that the name ‘great bodhisattva’ is included only among external designations?”

Subhuti replied: “Just as the names of all dharmas are included only among external designations, throughout the ten directions and the three times they come from nowhere, go nowhere, and abide nowhere. Within all dharmas there are no names, and within names there are not all dharmas. They are neither conjoined nor separate, but are merely provisionally established.

Why? Because all dharmas and their names are both empty of intrinsic nature. Within the emptiness of intrinsic nature, whether all dharmas or their names, there is nothing possessed and nothing that can be apprehended.

The name ‘great bodhisattva’ is likewise included only among external designations. Throughout the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within a great bodhisattva there is no name, and within the name there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally established. Why? Because a great bodhisattva and the name are both empty of intrinsic nature.

Within the emptiness of intrinsic nature, whether a great bodhisattva or the name, there is nothing possessed and nothing that can be apprehended.

“Shariputra! For this reason, I say that ‘great bodhisattva’ is merely a provisional designation.”

Shariputra! The designation “form” is merely something externally apprehended. Throughout the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within form there is no designation, and within the designation there is no form. They are neither conjoined nor separate, but are merely provisionally established. Why?

Because form and its designation are both empty in their own nature. Within the emptiness of own-nature, neither form nor its designation exists or can be apprehended. Likewise, the designations “feeling,” “perception,” “formations,” and “consciousness” are merely something externally apprehended.

Throughout the ten directions and the three times, they come from nowhere, go nowhere, and abide nowhere. Within feeling, perception, formations, and consciousness there is no designation, and within the designation there are no feeling, perception, formations, or consciousness. They are neither conjoined nor separate, but are merely provisionally established.

Why? Because feeling, perception, formations, and consciousness, together with their designations, are all empty in their own nature. Within the emptiness of own-nature, neither feeling, perception, formations, and consciousness nor their designations exist or can be apprehended.

The designation “great bodhisattva” is also like this: it is merely something externally apprehended. Throughout the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the great bodhisattva there is no designation, and within the designation there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally established. Why? Because the great bodhisattva and the designation are both empty in their own nature.

Within the emptiness of own-nature, neither the great bodhisattva nor the designation exists or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a provisional designation.

Shariputra! The designation “eye ayatana” is merely something externally apprehended. Throughout the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within the eye ayatana there is no designation, and within the designation there is no eye ayatana. They are neither conjoined nor separate, but are merely provisionally established. Why?

Because the eye ayatana and its designation are both empty in their own nature. Within the emptiness of own-nature, neither the eye ayatana nor its designation exists or can be apprehended. Likewise, the designations “ear ayatana,” “nose ayatana,” “tongue ayatana,” “body ayatana,” and “mind ayatana” are merely something externally apprehended.

Throughout the ten directions and the three times, they come from nowhere, go nowhere, and abide nowhere. Within the ear, nose, tongue, body, and mind ayatanas there is no designation, and within the designation there are no ear, nose, tongue, body, or mind ayatanas. They are neither conjoined nor separate, but are merely provisionally established.

Why? Because the ear, nose, tongue, body, and mind ayatanas, together with their designations, are all empty in their own nature. Within the emptiness of own-nature, neither the ear, nose, tongue, body, and mind ayatanas nor their designations exist or can be apprehended.

The designation “great bodhisattva” is also like this: it is merely something externally apprehended. Throughout the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the great bodhisattva there is no designation, and within the designation there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally established. Why? Because the great bodhisattva and the designation are both empty in their own nature.

Within the emptiness of own-nature, neither the great bodhisattva nor the designation exists or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a provisional designation.

Shariputra! The designation “form ayatana” is merely something externally apprehended. Throughout the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within the form ayatana there is no designation, and within the designation there is no form ayatana. They are neither conjoined nor separate, but are merely provisionally established. Why?

Because the form ayatana and its designation are both empty in their own nature. Within the emptiness of own-nature, neither the form ayatana nor its designation exists or can be apprehended. Likewise, the sound, odor, taste, tangible-object, and dharma ayatanas are merely something externally apprehended.

Throughout the ten directions and the three times, they come from nowhere, go nowhere, and abide nowhere. Within the sound, odor, taste, tangible-object, and dharma ayatanas there is no designation, and within the designation there are no sound, odor, taste, tangible-object, or dharma ayatanas. They are neither conjoined nor separate, but are merely provisionally established.

Why? Because the sound, odor, taste, tangible-object, and dharma ayatanas, together with their designations, are all empty in their own nature. Within the emptiness of own-nature, neither the sound, odor, taste, tangible-object, and dharma ayatanas nor their designations exist or can be apprehended.

The designation “great bodhisattva” is also like this: it is merely something externally apprehended. Throughout the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the great bodhisattva there is no designation, and within the designation there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally established. Why? Because the great bodhisattva and the designation are both empty in their own nature.

Within the emptiness of own-nature, neither the great bodhisattva nor the designation exists or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a provisional designation.

Shariputra! The designation “eye dhatu” is merely something externally apprehended. Throughout the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within the eye dhatu there is no designation, and within the designation there is no eye dhatu. They are neither conjoined nor separate, but are merely provisionally established. Why?

Because the eye dhatu and its designation are both empty in their own nature. Within the emptiness of own-nature, neither the eye dhatu nor its designation exists or can be apprehended. Likewise, the designations “form dhatu,” “eye-consciousness dhatu,” “eye-contact,” and “the feelings that arise conditioned by eye-contact” are merely something externally apprehended.

Throughout the ten directions and the three times, they come from nowhere, go nowhere, and abide nowhere. Within the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact there is no designation, and within the designation there are no form dhatu, eye-consciousness dhatu, eye-contact, or feelings that arise conditioned by eye-contact. They are neither conjoined nor separate, but are merely provisionally established.

Why? Because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact, together with their designations, are all empty in their own nature. Within the emptiness of own-nature, neither the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact nor their designations exist or can be apprehended.

The designation “great bodhisattva” is also like this: it is merely something externally apprehended. Throughout the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the great bodhisattva there is no designation, and within the designation there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally established. Why? Because neither the great bodhisattva nor the designation exists or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a provisional designation.

Shariputra! The designation “ear dhatu” is merely something subsumed under the external. With respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within the ear dhatu there is no designation, and within the designation there is no ear dhatu. They are neither conjoined nor separate, but are merely provisionally established. Why?

Because the ear dhatu and its designation are both empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the ear dhatu nor its designation has any existence or can be apprehended. Likewise, the designations “sound dhatu,” “ear-consciousness dhatu,” “ear-contact,” and “the feelings that arise with ear-contact as condition” are merely things subsumed under the external.

With respect to the ten directions and the three times, they come from nowhere, go nowhere, and abide nowhere. Within the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition, there is no designation; and within the designation there are no sound dhatu, ear-consciousness dhatu, ear-contact, or feelings that arise with ear-contact as condition. They are neither conjoined nor separate, but are merely provisionally established.

Why? Because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition, together with their designations, are all empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition, nor their designations, have any existence or can be apprehended.

The designation “great bodhisattva” is likewise merely something subsumed under the external. With respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the great bodhisattva there is no designation, and within the designation there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally established. Why? Because the great bodhisattva and the designation are both empty of intrinsic nature.

Within the emptiness of intrinsic nature, neither the great bodhisattva nor the designation has any existence or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a provisional designation.

Shariputra! The designation “nose dhatu” is merely something subsumed under the external. With respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within the nose dhatu there is no designation, and within the designation there is no nose dhatu. They are neither conjoined nor separate, but are merely provisionally established. Why?

Because the nose dhatu and its designation are both empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the nose dhatu nor its designation has any existence or can be apprehended. Likewise, the designations “odor dhatu,” “nose-consciousness dhatu,” “nose-contact,” and “the feelings that arise with nose-contact as condition” are merely things subsumed under the external.

With respect to the ten directions and the three times, they come from nowhere, go nowhere, and abide nowhere. Within the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition, there is no designation; and within the designation there are no odor dhatu, nose-consciousness dhatu, nose-contact, or feelings that arise with nose-contact as condition. They are neither conjoined nor separate, but are merely provisionally established.

Why? Because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition, together with their designations, are all empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition, nor their designations, have any existence or can be apprehended.

The designation “great bodhisattva” is likewise merely something subsumed under the external. With respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the great bodhisattva there is no designation, and within the designation there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally established. Why? Because the great bodhisattva and the designation are both empty of intrinsic nature.

Within the emptiness of intrinsic nature, neither the great bodhisattva nor the designation has any existence or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a provisional designation.

Shariputra! The designation “tongue dhatu” is merely something subsumed under the external. With respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within the tongue dhatu there is no designation, and within the designation there is no tongue dhatu. They are neither conjoined nor separate, but are merely provisionally established. Why?

Because the tongue dhatu and its designation are both empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the tongue dhatu nor its designation has any existence or can be apprehended. Likewise, the designations “taste dhatu,” “tongue-consciousness dhatu,” “tongue-contact,” and “the feelings that arise with tongue-contact as condition” are merely things subsumed under the external.

With respect to the ten directions and the three times, they come from nowhere, go nowhere, and abide nowhere. Within the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition, there is no designation. Within the designation there are no taste dhatu, tongue-consciousness dhatu, tongue-contact, or feelings that arise with tongue-contact as condition.

They are neither conjoined nor separate, but are merely provisionally established. Why? Because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition, together with their designations, are all empty of intrinsic nature.

Within the emptiness of intrinsic nature, neither the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition, nor their designations, have any existence or can be apprehended. The designation “great bodhisattva” is likewise merely something subsumed under the external. With respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within the great bodhisattva there is no designation, and within the designation there is no great bodhisattva. They are neither conjoined nor separate, but are merely provisionally established. Why?

Because the great bodhisattva and the designation are both empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the great bodhisattva nor the designation has any existence or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a provisional designation.

Shariputra! The designation “body element” is merely something externally apprehended; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the body element there is no designation, and within the designation there is no body element.

They are neither united nor separate, but are merely provisionally established. Why is this? Because the body element and its designation are both empty of self-nature.

Within the emptiness of self-nature, neither the body element nor its designation exists or can be apprehended. Likewise, the designation “tangible-object element, body-consciousness element, body-contact, and the feelings arising with body-contact as condition” is merely something externally apprehended; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the tangible-object element, body-consciousness element, body-contact, and the feelings arising with body-contact as condition, there is no designation; and within the designation there are no tangible-object element, body-consciousness element, body-contact, or feelings arising with body-contact as condition.

They are neither united nor separate, but are merely provisionally established. Why is this? Because the tangible-object element, body-consciousness element, body-contact, and the feelings arising with body-contact as condition, together with their designation, are all empty of self-nature.

Within the emptiness of self-nature, neither the tangible-object element, body-consciousness element, body-contact, and the feelings arising with body-contact as condition, nor their designation, exists or can be apprehended. The designation “great bodhisattva” is also like this: it is merely something externally apprehended; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within the great bodhisattva there is no designation, and within the designation there is no great bodhisattva. They are neither united nor separate, but are merely provisionally established. Why is this?

Because the great bodhisattva and the designation are both empty of self-nature. Within the emptiness of self-nature, neither the great bodhisattva nor the designation exists or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a provisional designation.

Shariputra! The designation “mind element” is merely something externally apprehended; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the mind element there is no designation, and within the designation there is no mind element.

They are neither united nor separate, but are merely provisionally established. Why is this? Because the mind element and its designation are both empty of self-nature.

Within the emptiness of self-nature, neither the mind element nor its designation exists or can be apprehended. Likewise, the designation “mental-object element, mind-consciousness element, mental contact, and the feelings arising with mental contact as condition” is merely something externally apprehended; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the mental-object element, mind-consciousness element, mental contact, and the feelings arising with mental contact as condition, there is no designation; and within the designation there are no mental-object element, mind-consciousness element, mental contact, or feelings arising with mental contact as condition.

They are neither united nor separate, but are merely provisionally established. Why is this? Because the mental-object element, mind-consciousness element, mental contact, and the feelings arising with mental contact as condition, together with their designation, are all empty of self-nature.

Within the emptiness of self-nature, neither the mental-object element, mind-consciousness element, mental contact, and the feelings arising with mental contact as condition, nor their designation, exists or can be apprehended. The designation “great bodhisattva” is also like this: it is merely something externally apprehended; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within the great bodhisattva there is no designation, and within the designation there is no great bodhisattva. They are neither united nor separate, but are merely provisionally established. Why is this?

Because the great bodhisattva and the designation are both empty of self-nature. Within the emptiness of self-nature, neither the great bodhisattva nor the designation exists or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a provisional designation.

Shariputra! The designation “earth element” is merely something externally apprehended; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the earth element there is no designation, and within the designation there is no earth element.

They are neither united nor separate, but are merely provisionally established. Why is this? Because the earth element and its designation are both empty of self-nature.

Within the emptiness of self-nature, neither the earth element nor its designation exists or can be apprehended. Likewise, the designation “water, fire, wind, space, and consciousness elements” is merely something externally apprehended; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the water, fire, wind, space, and consciousness elements there is no designation, and within the designation there are no water, fire, wind, space, or consciousness elements.

They are neither united nor separate, but are merely provisionally established. Why is this? Because the water, fire, wind, space, and consciousness elements, together with their designation, are all empty of self-nature.

Within the emptiness of self-nature, neither the water, fire, wind, space, and consciousness elements, nor their designation, exists or can be apprehended. The designation “great bodhisattva” is also like this: it is merely something externally apprehended; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the great bodhisattva there is no designation, and within the designation there is no great bodhisattva.

They are neither united nor separate, but are merely provisionally established. Why is this? Because the great bodhisattva and the designation are both empty of self-nature.

Within the emptiness of self-nature, neither the great bodhisattva nor the designation exists or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a provisional designation.

Shariputra! The designation “Noble Truth of Suffering” is merely something externally apprehended; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the Noble Truth of Suffering there is no designation, and within the designation there is no Noble Truth of Suffering.

They are neither united nor separate, but are merely provisionally established. Why is this? Because the Noble Truth of Suffering and its designation are both empty of self-nature.

Within the emptiness of self-nature, neither the Noble Truth of Suffering nor its designation exists or can be apprehended. Likewise, the designation “Noble Truths of Origination, Cessation, and the Path” is merely something externally apprehended; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the Noble Truths of Origination, Cessation, and the Path there is no designation, and within the designation there are no Noble Truths of Origination, Cessation, or the Path.

They are neither united nor separate, but are merely provisionally established. Why is this? Because the Noble Truths of Origination, Cessation, and the Path, together with their designation, are all empty of self-nature.

Within the emptiness of self-nature, neither the Noble Truths of Origination, Cessation, and the Path, nor their designation, exists or can be apprehended. The designation “great bodhisattva” is also like this: it is merely something externally apprehended; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the great bodhisattva there is no designation, and within the designation there is no great bodhisattva.

They are neither united nor separate, but are merely provisionally established. Why is this? Because the great bodhisattva and the designation are both empty of self-nature.

Within the emptiness of self-nature, neither the great bodhisattva nor the designation exists or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a provisional designation.

Śāriputra! The name “ignorance” is merely something externally designated. With respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within ignorance there is no name; within the name there is no ignorance. They are neither conjoined nor separate, but are merely provisionally established. Why is this?

Because ignorance and its name are both empty of intrinsic nature. Within the emptiness of intrinsic nature, neither ignorance nor its name exists or can be apprehended. Likewise, the names “volitional formations,” “consciousness,” “name-and-form,” “the six sense bases,” “contact,” “feeling,” “craving,” “clinging,” “becoming,” “birth,” “aging and death,” “sorrow,” “lamentation,” “suffering,” “grief,” and “distress” are merely something externally designated.

With respect to the ten directions and the three times, they come from nowhere, go nowhere, and abide nowhere. Within volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress, there is no name; within the name there are no volitional formations through aging and death, sorrow, lamentation, suffering, grief, or distress. They are neither conjoined nor separate, but are merely provisionally established.

Why is this? Because volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress, together with their names, are all empty of intrinsic nature. Within the emptiness of intrinsic nature, neither volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress, nor their names, exist or can be apprehended.

The name “great bodhisattva” is likewise merely something externally designated. With respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the great bodhisattva there is no name; within the name there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally established. Why is this? Because the great bodhisattva and the name are both empty of intrinsic nature.

Within the emptiness of intrinsic nature, neither the great bodhisattva nor the name exists or can be apprehended.

Śāriputra! For this reason, I say that “great bodhisattva” is only a provisional name.

Śāriputra! The name “the four meditative absorptions” is merely something externally designated. With respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within the four meditative absorptions there is no name; within the name there are no four meditative absorptions. They are neither conjoined nor separate, but are merely provisionally established. Why is this?

Because the four meditative absorptions and the name are both empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the four meditative absorptions nor the name exists or can be apprehended. Likewise, the names “the four immeasurables” and “the four formless concentrations” are merely something externally designated.

With respect to the ten directions and the three times, they come from nowhere, go nowhere, and abide nowhere. Within the four immeasurables and the four formless concentrations there is no name; within the name there are no four immeasurables or four formless concentrations. They are neither conjoined nor separate, but are merely provisionally established.

Why is this? Because the four immeasurables and the four formless concentrations, together with their names, are all empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the four immeasurables and the four formless concentrations nor their names exist or can be apprehended.

The name “great bodhisattva” is likewise merely something externally designated. With respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the great bodhisattva there is no name; within the name there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally established. Why is this? Because the great bodhisattva and the name are both empty of intrinsic nature.

Within the emptiness of intrinsic nature, neither the great bodhisattva nor the name exists or can be apprehended.

Śāriputra! For this reason, I say that “great bodhisattva” is only a provisional name.

Śāriputra! The name “the eight liberations” is merely something externally designated. With respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within the eight liberations there is no name; within the name there are no eight liberations. They are neither conjoined nor separate, but are merely provisionally established. Why is this?

Because the eight liberations and the name are both empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the eight liberations nor the name exists or can be apprehended. Likewise, the names “the eight spheres of mastery,” “the nine successive concentrations,” and “the ten totalities” are merely something externally designated.

With respect to the ten directions and the three times, they come from nowhere, go nowhere, and abide nowhere. Within the eight spheres of mastery, the nine successive concentrations, and the ten totalities, there is no name; within the name there are no eight spheres of mastery, nine successive concentrations, or ten totalities. They are neither conjoined nor separate, but are merely provisionally established.

Why is this? Because the eight spheres of mastery, the nine successive concentrations, and the ten totalities, together with their names, are all empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the eight spheres of mastery, the nine successive concentrations, and the ten totalities nor their names exist or can be apprehended.

The name “great bodhisattva” is likewise merely something externally designated. With respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the great bodhisattva there is no name; within the name there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally established. Why is this? Because the great bodhisattva and the name are both empty of intrinsic nature.

Within the emptiness of intrinsic nature, neither the great bodhisattva nor the name exists or can be apprehended.

Śāriputra! For this reason, I say that “great bodhisattva” is only a provisional name.

Śāriputra! The name “the four establishments of mindfulness” is merely something externally designated. With respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within the four establishments of mindfulness there is no name; within the name there are no four establishments of mindfulness. They are neither conjoined nor separate, but are merely provisionally established. Why is this?

Because the four establishments of mindfulness and the name are both empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the four establishments of mindfulness nor the name exists or can be apprehended. Likewise, the names “the four right efforts,” “the four bases of spiritual power,” “the five faculties,” “the five powers,” “the seven factors of awakening,” and “the eightfold noble path” are merely something externally designated.

With respect to the ten directions and the three times, they come from nowhere, go nowhere, and abide nowhere. Within the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, there is no name. Within the name there are no four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, or eightfold noble path.

They are neither conjoined nor separate, but are merely provisionally established. Why is this? Because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, together with their names, are all empty of intrinsic nature.

Within the emptiness of intrinsic nature, neither the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path nor their names exist or can be apprehended. The name “great bodhisattva” is likewise merely something externally designated. With respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within the great bodhisattva there is no name; within the name there is no great bodhisattva. They are neither conjoined nor separate, but are merely provisionally established. Why is this?

Because the great bodhisattva and the name are both empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the great bodhisattva nor the name exists or can be apprehended.

Śāriputra! For this reason, I say that “great bodhisattva” is only a provisional name.

Fascicle 66

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