大般若波羅蜜多經

03

– Śāriputra! The perfection of generosity, the nature of the perfection of generosity is empty; the perfection of generosity, in relation to the perfection of generosity, is nonexistent and unobtainable. The perfection of generosity, in relation to the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita, is nonexistent and unobtainable. The perfections of moral discipline, patience, diligence, meditation, and prajnaparamita within the perfection of generosity are likewise nonexistent and unobtainable. And so on, up to prajnaparamita: the nature of prajnaparamita is empty; prajnaparamita, in relation to prajnaparamita, is nonexistent and unobtainable. Prajnaparamita, in relation to the perfections of generosity, moral discipline, patience, diligence, and meditation, is nonexistent and unobtainable. The perfections of generosity, moral discipline, patience, diligence, and meditation within prajnaparamita are likewise nonexistent and unobtainable.

Śāriputra! The emptiness of the internal, the nature of the emptiness of the internal is empty; the emptiness of the internal, in relation to the emptiness of the internal, is nonexistent and unobtainable. The emptiness of the internal, in relation to the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion and nondispersion, the emptiness of intrinsic nature, the emptiness of individual and shared characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of non-nature, the emptiness of self-nature,

and the emptiness of the self-nature of non-nature, is nonexistent and unobtainable.

The emptiness of the external through the emptiness of the self-nature of non-nature within the emptiness of the internal are likewise nonexistent and unobtainable. Thus, up to the emptiness of the self-nature of non-nature: the nature of the emptiness of the self-nature of non-nature is empty; the emptiness of the self-nature of non-nature, in relation to the emptiness of the self-nature of non-nature, is nonexistent and unobtainable.

The emptiness of the self-nature of non-nature, in relation to the emptiness of the internal through the emptiness of self-nature, is nonexistent and unobtainable. The emptiness of the internal through the emptiness of self-nature within the emptiness of the self-nature of non-nature are likewise nonexistent and unobtainable.

Śāriputra! The four foundations of mindfulness, the nature of the four foundations of mindfulness is empty; the four foundations of mindfulness, in relation to the four foundations of mindfulness, are nonexistent and unobtainable. The four foundations of mindfulness, in relation to the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, are nonexistent and unobtainable.

The four right efforts through the Noble Eightfold Path within the four foundations of mindfulness are likewise nonexistent and unobtainable. And so on, up to the Noble Eightfold Path: the nature of the Noble Eightfold Path is empty; the Noble Eightfold Path, in relation to the Noble Eightfold Path, is nonexistent and unobtainable. The Noble Eightfold Path, in relation to the four foundations of mindfulness through the seven factors of awakening, is nonexistent and unobtainable.

The four foundations of mindfulness through the seven factors of awakening within the Noble Eightfold Path are likewise nonexistent and unobtainable.

Śāriputra! Thus, up to the ten powers of a Buddha: the nature of the ten powers of a Buddha is empty; the ten powers of a Buddha, in relation to the ten powers of a Buddha, are nonexistent and unobtainable. The ten powers of a Buddha, in relation to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, are nonexistent and unobtainable.

The four fearlessnesses through the eighteen distinctive qualities of a Buddha within the ten powers of a Buddha are likewise nonexistent and unobtainable. Thus, up to the eighteen distinctive qualities of a Buddha: the nature of the eighteen distinctive qualities of a Buddha is empty; the eighteen distinctive qualities of a Buddha, in relation to the eighteen distinctive qualities of a Buddha, are nonexistent and unobtainable.

The eighteen distinctive qualities of a Buddha, in relation to the ten powers of a Buddha through great equanimity, are nonexistent and unobtainable. The ten powers of a Buddha through great equanimity within the eighteen distinctive qualities of a Buddha are likewise nonexistent and unobtainable.

Śāriputra! All samadhi gateways, the nature of all samadhi gateways is empty; all samadhi gateways, in relation to all samadhi gateways, are nonexistent and unobtainable. All samadhi gateways, in relation to all dharani gateways, are nonexistent and unobtainable. All dharani gateways within all samadhi gateways are likewise nonexistent and unobtainable. All dharani gateways, the nature of all dharani gateways is empty; all dharani gateways, in relation to all dharani gateways, are nonexistent and unobtainable. All dharani gateways, in relation to all samadhi gateways, are nonexistent and unobtainable. All samadhi gateways within all dharani gateways are likewise nonexistent and unobtainable.

Śāriputra! The Dharma of the lineage-nature, the nature of the Dharma of the lineage-nature is empty; the Dharma of the lineage-nature, in relation to the Dharma of the lineage-nature, is nonexistent and unobtainable. The Dharma of the lineage-nature, in relation to the Dharma of the eighth, stream-enterer, once-returner, non-returner, arhat, pratyekabuddha, bodhisattva, and Tathagata, is nonexistent and unobtainable.

The Dharma of the eighth through the Dharma of the Tathagata within the Dharma of the lineage-nature are likewise nonexistent and unobtainable. Thus, up to the Dharma of the Tathagata: the nature of the Dharma of the Tathagata is empty; the Dharma of the Tathagata, in relation to the Dharma of the Tathagata, is nonexistent and unobtainable. The Dharma of the Tathagata, in relation to the Dharma of the lineage-nature through the Dharma of the bodhisattva, is nonexistent and unobtainable.

The Dharma of the lineage-nature through the Dharma of the bodhisattva within the Dharma of the Tathagata are likewise nonexistent and unobtainable.

Śāriputra! The ground of pure contemplation, the nature of the ground of pure contemplation is empty; the ground of pure contemplation, in relation to the ground of pure contemplation, is nonexistent and unobtainable. The ground of pure contemplation, in relation to the ground of the lineage-nature, the eighth ground, the ground of complete vision, the attenuated ground, the ground free from desire, the ground of having completed the task, the ground of the pratyekabuddha, the ground of the bodhisattva, and the ground of the Tathagata, is nonexistent and unobtainable.

The ground of the lineage-nature through the ground of the Tathagata within the ground of pure contemplation are likewise nonexistent and unobtainable. Thus, up to the ground of the Tathagata: the nature of the ground of the Tathagata is empty; the ground of the Tathagata, in relation to the ground of the Tathagata, is nonexistent and unobtainable. The ground of the Tathagata, in relation to the ground of pure contemplation through the ground of the bodhisattva within the ground of the Tathagata, is likewise nonexistent and unobtainable.

The ground of pure contemplation through the ground of the bodhisattva within the ground of the Tathagata are likewise nonexistent and unobtainable.

Śāriputra! The Ground of Extreme Joy, the nature of the Ground of Extreme Joy is empty; the Ground of Extreme Joy, in relation to the Ground of Extreme Joy, is nonexistent and unobtainable. The Ground of Extreme Joy, in relation to the Stainless Ground, the Luminous Ground, the Radiant Wisdom Ground, the Ground Difficult to Conquer, the Manifest Ground, the Far-Reaching Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground, is nonexistent and unobtainable; the Stainless Ground through the Dharma Cloud Ground within the Ground of Extreme Joy are likewise nonexistent and unobtainable.

Thus, up to the Dharma Cloud Ground: the nature of the Dharma Cloud Ground is empty; the Dharma Cloud Ground, in relation to the Dharma Cloud Ground, is nonexistent and unobtainable. The Dharma Cloud Ground, in relation to the Ground of Extreme Joy through the Ground of Excellent Wisdom, is nonexistent and unobtainable. The Ground of Extreme Joy through the Ground of Excellent Wisdom within the Dharma Cloud Ground are likewise nonexistent and unobtainable.

Śāriputra! The knowledge of all, and the intrinsic nature of the knowledge of all, are empty. The knowledge of all, in relation to the knowledge of all, is nonexistent and cannot be apprehended.

The knowledge of all, in relation to the knowledge of path-aspects and the knowledge of all aspects, is nonexistent and cannot be apprehended. The knowledge of path-aspects and the knowledge of all aspects within the knowledge of all are likewise nonexistent and cannot be apprehended. The knowledge of path-aspects, and the intrinsic nature of the knowledge of path-aspects, are empty.

The knowledge of path-aspects, in relation to the knowledge of path-aspects, is nonexistent and cannot be apprehended. The knowledge of path-aspects, in relation to the knowledge of all and the knowledge of all aspects, is nonexistent and cannot be apprehended. The knowledge of all and the knowledge of all aspects within the knowledge of path-aspects are likewise nonexistent and cannot be apprehended.

The knowledge of all aspects, and the intrinsic nature of the knowledge of all aspects, are empty. The knowledge of all aspects, in relation to the knowledge of all aspects, is nonexistent and cannot be apprehended. The knowledge of all aspects, in relation to the knowledge of all and the knowledge of path-aspects, is nonexistent and cannot be apprehended.

The knowledge of all and the knowledge of path-aspects within the knowledge of all aspects are likewise nonexistent and cannot be apprehended.

Śāriputra! A stream-enterer, and the intrinsic nature of a stream-enterer, are empty. A stream-enterer, in relation to a stream-enterer, is nonexistent and cannot be apprehended.

A stream-enterer, in relation to a once-returner, a non-returner, an arhat, a pratyekabuddha, a bodhisattva, or a Tathagata, is nonexistent and cannot be apprehended. A once-returner through a Tathagata within a stream-enterer are likewise nonexistent and cannot be apprehended. Thus, up to a Tathagata: a Tathagata, and the intrinsic nature of a Tathagata, are empty.

A Tathagata, in relation to a Tathagata, is nonexistent and cannot be apprehended. A Tathagata, in relation to a stream-enterer through a bodhisattva, is nonexistent and cannot be apprehended. A stream-enterer through a bodhisattva within a Tathagata are likewise nonexistent and cannot be apprehended.

Śāriputra! A great bodhisattva, and the intrinsic nature of a great bodhisattva, are empty. A great bodhisattva, in relation to a great bodhisattva, is nonexistent and cannot be apprehended.

A great bodhisattva, in relation to the instruction and transmission of prajnaparamita, is nonexistent and cannot be apprehended. The instruction and transmission of prajnaparamita within a great bodhisattva are likewise nonexistent and cannot be apprehended. Prajnaparamita, and the intrinsic nature of prajnaparamita, are empty.

Prajnaparamita, in relation to prajnaparamita, is nonexistent and cannot be apprehended. Prajnaparamita, in relation to the instruction and transmission imparted by a great bodhisattva, is nonexistent and cannot be apprehended. The instruction and transmission imparted by a great bodhisattva within prajnaparamita are likewise nonexistent and cannot be apprehended.

Instruction and transmission, and the intrinsic nature of instruction and transmission, are empty. Instruction and transmission, in relation to instruction and transmission, are nonexistent and cannot be apprehended. Instruction and transmission, in relation to the prajnaparamita of a great bodhisattva, are nonexistent and cannot be apprehended.

The prajnaparamita of a great bodhisattva within instruction and transmission is likewise nonexistent and cannot be apprehended.

Śāriputra! When I seek these great bodhisattvas in all these dharmas, in every manner, everywhere, and at all times, they are entirely nonexistent and cannot be apprehended. Why? Because their intrinsic nature is empty.

Śāriputra! For this reason I say: When I seek the great bodhisattvas in all these dharmas, in every manner, everywhere, and at all times, they are utterly unapprehensible. How, then, can you ask me to instruct the great bodhisattvas in prajnaparamita and transmit it to them?

Furthermore, Śāriputra! You asked for what reason it is said: “Great bodhisattvas—‘great bodhisattvas’—are merely conventional names and are entirely without intrinsic nature.”

Śāriputra! It is because the name “great bodhisattvas” exists only as a provisional designation.

At that time, Śāriputra asked Subhūti:

– For what reason is it said: “The name ‘great bodhisattvas’ exists only as a provisional designation”?

Subhūti replied:

– Śāriputra! Just as the name “form” exists only as a provisional designation, so too the names “feeling,” “perception,” “volitional formations,” and “consciousness” exist only as provisional designations. Why? Because form is not the name, and the name is not form. Feeling, perception, volitional formations, and consciousness are not the name, and the name is not feeling, perception, volitional formations, or consciousness. Within form and so forth there is no name, and within the name there is no form and so forth. They neither combine nor separate; they are merely conventionally established. Why? Because the intrinsic natures of form and so forth, as well as that of the name, are all empty. Within empty intrinsic nature, whether form and so forth or the name, all are nonexistent and cannot be apprehended.

Śāriputra! The name “great bodhisattva” is likewise so: it exists only as a provisional designation. Therefore, it is said that great bodhisattvas are merely conventional names and are entirely without intrinsic nature.

Śāriputra! Just as the name “eye ayatana” exists only as a provisional designation, so too the names “ear, nose, tongue, body, and mind ayatanas” exist only as provisional designations. Why?

Because the eye ayatana is not the name, and the name is not the eye ayatana. The ear, nose, tongue, body, and mind ayatanas are not the name, and the name is not the ear, nose, tongue, body, or mind ayatana. Within the eye ayatana and so forth there is no name, and within the name there is no eye ayatana and so forth.

They neither combine nor separate; they are merely conventionally established. Why? Because the intrinsic natures of the eye ayatana and so forth, as well as that of the name, are all empty.

Within empty intrinsic nature, whether the eye ayatana and so forth or the name, all are nonexistent and cannot be apprehended.

Śāriputra! The name “great bodhisattva” is likewise so: it exists only as a provisional designation. Therefore, it is said that great bodhisattvas are merely conventional names and are entirely without intrinsic nature.

Śāriputra! Just as the name “form ayatana” exists only as a provisional designation, so too the names “sound, odor, taste, tangible object, and dharma ayatanas” exist only as provisional designations. Why?

Because the form ayatana is not the name, and the name is not the form ayatana. The sound, odor, taste, tangible object, and dharma ayatanas are not the name, and the name is not the sound, odor, taste, tangible object, or dharma ayatana. Within the form ayatana and so forth there is no name, and within the name there is no form ayatana and so forth.

They neither combine nor separate; they are merely conventionally established. Why? Because the intrinsic natures of the form ayatana and so forth, as well as that of the name, are all empty.

Within empty intrinsic nature, whether the form ayatana and so forth or the name, all are nonexistent and cannot be apprehended.

Śāriputra! The name “great bodhisattva” is likewise so: it exists only as a provisional designation. Therefore, it is said that great bodhisattvas are merely conventional names and are entirely without intrinsic nature.

Śāriputra! Just as the name “eye dhatu” exists only as a provisional designation, so too the names “ear, nose, tongue, body, and mind dhatus” exist only as provisional designations. Why?

Because the eye dhatu is not the name, and the name is not the eye dhatu. The ear, nose, tongue, body, and mind dhatus are not the name, and the name is not the ear, nose, tongue, body, or mind dhatu. Within the eye dhatu and so forth there is no name, and within the name there is no eye dhatu and so forth.

They neither combine nor separate; they are merely conventionally established. Why? Because the intrinsic natures of the eye dhatu and so forth, as well as that of the name, are all empty.

Within empty intrinsic nature, whether the eye dhatu and so forth or the name, all are nonexistent and cannot be apprehended.

Śāriputra! The name “great bodhisattva” is likewise so: it exists only as a provisional designation. Therefore, it is said that great bodhisattvas are merely conventional names and are entirely without intrinsic nature.

Śāriputra! Just as the name “form dhatu” exists only as a provisional designation, so too the names “sound, odor, taste, tangible object, and dharma dhatus” exist only as provisional designations. Why?

Because the form dhatu is not the name, and the name is not the form dhatu. The sound, odor, taste, tangible object, and dharma dhatus are not the name, and the name is not the sound, odor, taste, tangible object, or dharma dhatu. Within the form dhatu and so forth there is no name, and within the name there is no form dhatu and so forth.

They neither combine nor separate; they are merely conventionally established. Why? Because the intrinsic natures of the form dhatu and so forth, as well as that of the name, are all empty.

Within empty intrinsic nature, whether the form dhatu and so forth or the name, all are nonexistent and cannot be apprehended.

Śāriputra! The name “great bodhisattva” is likewise so: it exists only as a provisional designation. Therefore, it is said that great bodhisattvas are merely conventional names and are entirely without intrinsic nature.

Śāriputra! Just as the name of the eye-consciousness element exists only as a provisional designation, so too the names of the ear-, nose-, tongue-, body-, and mind-consciousness elements exist only as provisional designations. Why?

Because the eye-consciousness element is not the name, and the name is not the eye-consciousness element. The ear-, nose-, tongue-, body-, and mind-consciousness elements are not their names, and their names are not the ear-, nose-, tongue-, body-, and mind-consciousness elements. Within the eye-consciousness element and so forth there are no names, and within the names there is no eye-consciousness element and so forth.

They neither unite nor separate but are merely conventionally established. Why? Because the intrinsic nature of the eye-consciousness element and so forth, as well as that of their names, is empty.

Within the emptiness of intrinsic nature, neither the eye-consciousness element and so forth nor their names exist or can be apprehended.

Śāriputra! The name “great bodhisattva” is likewise merely a provisional designation. Therefore, it is said that great bodhisattvas are merely nominal designations and are entirely without intrinsic nature.

Śāriputra! Just as the name of eye-contact exists only as a provisional designation, so too the names of ear-, nose-, tongue-, body-, and mind-contact exist only as provisional designations. Why?

Because eye-contact is not the name, and the name is not eye-contact. Ear-, nose-, tongue-, body-, and mind-contact are not their names, and their names are not ear-, nose-, tongue-, body-, and mind-contact. Within eye-contact and so forth there are no names, and within the names there is no eye-contact and so forth.

They neither unite nor separate but are merely conventionally established. Why? Because the intrinsic nature of eye-contact and so forth, as well as that of their names, is empty.

Within the emptiness of intrinsic nature, neither eye-contact and so forth nor their names exist or can be apprehended.

Śāriputra! The name “great bodhisattva” is likewise merely a provisional designation. Therefore, it is said that great bodhisattvas are merely nominal designations and are entirely without intrinsic nature.

Śāriputra! Just as the name of the feelings arising with eye-contact as condition exists only as a provisional designation, so too the names of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition exist only as provisional designations. Why?

Because the feelings arising with eye-contact as condition are not the name, and the name is not the feelings arising with eye-contact as condition. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are not their names, and their names are not the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition. Within the feelings arising with eye-contact as condition and so forth there are no names.

Within the names there are no feelings arising with eye-contact as condition and so forth. They neither unite nor separate but are merely conventionally established. Why?

Because the intrinsic nature of the feelings arising with eye-contact as condition and so forth, as well as that of their names, is empty. Within the emptiness of intrinsic nature, neither the feelings arising with eye-contact as condition and so forth nor their names exist or can be apprehended.

Śāriputra! The name “great bodhisattva” is likewise merely a provisional designation. Therefore, it is said that great bodhisattvas are merely nominal designations and are entirely without intrinsic nature.

Śāriputra! Just as the name of the perfection of generosity exists only as a provisional designation, so too the names of the perfections of ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita exist only as provisional designations. Why?

Because the perfection of generosity is not the name, and the name is not the perfection of generosity; the perfections of ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita are not their names, and their names are not the perfections of ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita. Within the perfection of generosity and so forth there are no names, and within the names there is no perfection of generosity and so forth.

They neither unite nor separate but are merely conventionally established. Why? Because the intrinsic nature of the perfection of generosity and so forth, as well as that of their names, is empty.

Within the emptiness of intrinsic nature, neither the perfection of generosity and so forth nor their names exist or can be apprehended.

Śāriputra! The name “great bodhisattva” is likewise merely a provisional designation. Therefore, it is said that great bodhisattvas are merely nominal designations and are entirely without intrinsic nature.

Śāriputra! Just as the name of internal emptiness exists only as a provisional designation, so too the names of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion and non-dispersion, the emptiness of fundamental nature, the emptiness of individual and common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of non-nature, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of non-nature exist only as provisional designations.

Why? Because internal emptiness is not the name, and the name is not internal emptiness. External emptiness through to the emptiness of the intrinsic nature of non-nature are not their names, and their names are not external emptiness through to the emptiness of the intrinsic nature of non-nature.

Within internal emptiness and so forth there are no names, and within the names there is no internal emptiness and so forth. They neither unite nor separate but are merely conventionally established. Why?

Because the intrinsic nature of internal emptiness and so forth, as well as that of their names, is empty. Within the emptiness of intrinsic nature, neither internal emptiness and so forth nor their names exist or can be apprehended.

Śāriputra! The name “great bodhisattva” is likewise merely a provisional designation. Therefore, it is said that great bodhisattvas are merely nominal designations and are entirely without intrinsic nature.

Śāriputra! Just as the name of the four establishments of mindfulness exists only as a provisional designation, so too the names of the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path exist only as provisional designations. Why?

Because the four establishments of mindfulness are not the name, and the name is not the four establishments of mindfulness. The four right efforts through to the eightfold noble path are not their names, and their names are not the four right efforts through to the eightfold noble path. Within the four establishments of mindfulness and so forth there are no names, and within the names there are no four establishments of mindfulness and so forth.

They neither unite nor separate but are merely conventionally established. Why? Because the intrinsic nature of the four establishments of mindfulness and so forth, as well as that of their names, is empty.

Within the emptiness of intrinsic nature, neither the four establishments of mindfulness and so forth nor their names exist or can be apprehended.

Śāriputra! The name “great bodhisattva” is likewise merely a provisional designation. Therefore, it is said that great bodhisattvas are merely nominal designations and are entirely without intrinsic nature.

Śāriputra! Likewise, up to and including the name of the Buddha’s ten powers, it exists only as a provisional designation; so too the names of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha exist only as provisional designations. Why?

Because the Buddha’s ten powers are not the name, and the name is not the Buddha’s ten powers. The four fearlessnesses through to the eighteen distinctive qualities of a Buddha are not their names, and their names are not the four fearlessnesses through to the eighteen distinctive qualities of a Buddha. Within the Buddha’s ten powers and so forth there are no names, and within the names there are no Buddha’s ten powers and so forth.

They neither unite nor separate but are merely conventionally established. Why? Because the intrinsic nature of the Buddha’s ten powers and so forth, as well as that of their names, is empty.

Within the emptiness of intrinsic nature, neither the Buddha’s ten powers and so forth nor their names exist or can be apprehended.

Śāriputra! The name “great bodhisattva” is likewise merely a provisional designation. Therefore, it is said that great bodhisattvas are merely nominal designations and are entirely without intrinsic nature.

Śāriputra! Just as the names of all samādhi-gates exist only as provisional designations, so too do the names of all dhāraṇī-gates exist only as provisional designations. Why? Because all samādhi-gates are not their names, and their names are not all samādhi-gates. All dhāraṇī-gates are not their names, and their names are not all dhāraṇī-gates. Within all samādhi-gates and so forth, there are no names; within names, there are no samādhi-gates and so forth. They neither combine nor separate, but are merely conventionally established. Why? Because the self-natures of all samādhi-gates and so forth, as well as their names, are all empty. Within the emptiness of self-nature, whether all samādhi-gates and so forth or their names, none exist and none can be apprehended.

Śāriputra! The name “great bodhisattva” is likewise only a provisional designation. Therefore, it is said that great bodhisattvas are mere conventional names and entirely lack self-nature.

Śāriputra! Even the name “knowledge of all things” exists only as a provisional designation; the names “knowledge of path aspects” and “knowledge of all aspects” also exist only as provisional designations. Why?

Because knowledge of all things is not its name, and its name is not knowledge of all things. Knowledge of path aspects and knowledge of all aspects are not their names, and their names are not knowledge of path aspects or knowledge of all aspects. Within knowledge of all things and so forth, there are no names; within names, there is no knowledge of all things and so forth.

They neither combine nor separate, but are merely conventionally established. Why? Because the self-natures of knowledge of all things and so forth, as well as their names, are all empty.

Within the emptiness of self-nature, whether knowledge of all things and so forth or their names, none exist and none can be apprehended.

Śāriputra! The name “great bodhisattva” is likewise only a provisional designation. Therefore, it is said that great bodhisattvas are mere conventional names and entirely lack self-nature.

Furthermore, Śāriputra, regarding the Venerable One’s question:

For what reason is it said: The self and so forth are ultimately unborn, being mere conventional names and entirely lacking self-nature?

Śāriputra! The self ultimately does not exist and cannot be apprehended; how then could it arise? Likewise, even the one who sees ultimately does not exist and cannot be apprehended; how then could such a one arise?

Śāriputra! Form ultimately does not exist and cannot be apprehended; how then could it arise? Feeling, perception, formations, and consciousness likewise ultimately do not exist and cannot be apprehended; how then could they arise?

Śāriputra! The eye ayatana ultimately does not exist and cannot be apprehended; how then could it arise? The ear, nose, tongue, body, and mind ayatanas likewise ultimately do not exist and cannot be apprehended; how then could they arise?

Śāriputra! The form ayatana ultimately does not exist and cannot be apprehended; how then could it arise? The sound, odor, taste, tangible-object, and dharma ayatanas likewise ultimately do not exist and cannot be apprehended; how then could they arise?

Śāriputra! The eye dhatu ultimately does not exist and cannot be apprehended; how then could it arise? The ear, nose, tongue, body, and mind dhatus likewise ultimately do not exist and cannot be apprehended; how then could they arise?

Śāriputra! The form dhatu ultimately does not exist and cannot be apprehended; how then could it arise? The sound, odor, taste, tangible-object, and dharma dhatus likewise ultimately do not exist and cannot be apprehended; how then could they arise?

Śāriputra! The eye-consciousness dhatu ultimately does not exist and cannot be apprehended; how then could it arise? The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise ultimately do not exist and cannot be apprehended; how then could they arise?

Śāriputra! Eye-contact ultimately does not exist and cannot be apprehended; how then could it arise? Ear-, nose-, tongue-, body-, and mind-contact likewise ultimately do not exist and cannot be apprehended; how then could they arise?

Śāriputra! Feelings arising with eye-contact as their condition ultimately do not exist and cannot be apprehended; how then could they arise? Feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition likewise ultimately do not exist and cannot be apprehended; how then could they arise?

Śāriputra! The perfection of generosity ultimately does not exist and cannot be apprehended; how then could it arise? The perfections of pure morality, patience, diligence, meditation, and prajnaparamita likewise ultimately do not exist and cannot be apprehended; how then could they arise?

Śāriputra! Internal emptiness ultimately does not exist and cannot be apprehended; how then could it arise? External emptiness, up to the emptiness of the self-nature of non-self-nature, likewise ultimately do not exist and cannot be apprehended; how then could they arise?

Śāriputra! The four establishments of mindfulness ultimately do not exist and cannot be apprehended; how then could they arise? The four right efforts, up to the Noble Eightfold Path, likewise ultimately do not exist and cannot be apprehended; how then could they arise?

Śāriputra! Thus, even the Buddha’s ten powers ultimately do not exist and cannot be apprehended; how then could they arise? The four fearlessnesses, up to the eighteen unique qualities of a Buddha, likewise ultimately do not exist and cannot be apprehended; how then could they arise?

Śāriputra! All samādhi-gates ultimately do not exist and cannot be apprehended; how then could they arise? All dhāraṇī-gates likewise ultimately do not exist and cannot be apprehended; how then could they arise?

Śāriputra! Even the Śrāvaka Vehicle ultimately does not exist and cannot be apprehended; how then could it arise? The Pratyekabuddha Vehicle and the Great Vehicle likewise ultimately do not exist and cannot be apprehended; how then could they arise?

Śāriputra! For this reason, I say: The self and so forth are ultimately unborn, being mere conventional names and entirely lacking self-nature.

Furthermore, Śāriputra, regarding the Venerable One’s question:

For what reason is it said: All dharmas are likewise ultimately unborn, being mere conventional names and entirely lacking self-nature?

Śāriputra! The self-natures of all dharmas are entirely without combination. Why? Because the self-nature of dharmas that could combine is empty.

At that time, Śāriputra asked Subhūti:

– The self-natures of which dharmas are entirely without combination?

Subhūti replied:

– Śāriputra! The self-nature of form is entirely without combination; the self-natures of feeling, perception, formations, and consciousness are likewise entirely without combination. The self-nature of the eye ayatana is entirely without combination; the self-natures of the ear, nose, tongue, body, and mind ayatanas are likewise entirely without combination. The self-nature of the form ayatana is entirely without combination; the self-natures of the sound, odor, taste, tangible-object, and dharma ayatanas are likewise entirely without combination. The self-nature of the eye dhatu is entirely without combination; the self-natures of the ear, nose, tongue, body, and mind dhatus are likewise entirely without combination.

The self-nature of the form dhatu is entirely without combination; the self-natures of the sound, odor, taste, tangible-object, and dharma dhatus are likewise entirely without combination. The self-nature of the eye-consciousness dhatu is entirely without combination; the self-natures of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are likewise entirely without combination. The self-nature of eye-contact is entirely without combination; the self-natures of ear-, nose-, tongue-, body-, and mind-contact are likewise entirely without combination.

The self-nature of feelings arising with eye-contact as their condition is entirely without combination; the self-natures of feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition are likewise entirely without combination. The self-nature of the perfection of generosity is entirely without combination; the self-natures of the perfections of pure morality, patience, diligence, meditation, and prajnaparamita are likewise entirely without combination.

The self-nature of the four establishments of mindfulness is entirely without combination; the self-natures of the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and Noble Eightfold Path are likewise entirely without combination. Even the self-nature of the Buddha’s ten powers is entirely without combination; the self-natures of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are likewise entirely without combination.

Even the self-nature of the Śrāvaka Vehicle is entirely without combination; the self-natures of the Pratyekabuddha Vehicle and the Great Vehicle are likewise entirely without combination.

Śāriputra! For this reason, I say: All dharmas are likewise ultimately unborn, being mere conventional names and entirely lacking self-nature.

Furthermore, Śāriputra, all dharmas are not permanent, nor do they have anywhere to go.

At that time, Śāriputra asked Subhūti:

– What dharmas are not permanent, nor do they have anywhere to go?

Subhūti replied:

– Śāriputra, form is not permanent, nor does it have anywhere to go; feeling, perception, formations, and consciousness are not permanent, nor do they have anywhere to go. Why? Śāriputra, because the intrinsic nature of any dharma that is not permanent is exhausted.

Śāriputra, for this reason it is said that any dharma that is not permanent also has nowhere to go.

Śāriputra, conditioned dharmas are not permanent, nor do they have anywhere to go; unconditioned dharmas are not permanent, nor do they have anywhere to go. Contaminated dharmas are not permanent, nor do they have anywhere to go; uncontaminated dharmas are not permanent, nor do they have anywhere to go. Wholesome dharmas are not permanent, nor do they have anywhere to go; unwholesome dharmas are not permanent, nor do they have anywhere to go. Determinate dharmas are not permanent, nor do they have anywhere to go; indeterminate dharmas are not permanent, nor do they have anywhere to go. Why? Śāriputra, because the intrinsic nature of any dharma that is not permanent is exhausted.

Śāriputra, for this reason it is said that if a dharma is not permanent, it also has nowhere to go.

Furthermore, Śāriputra, all dharmas are not permanent, yet they are not destroyed.

At that time, Śāriputra asked Subhūti:

– What dharmas are not permanent, yet are not destroyed?

Subhūti replied:

– Śāriputra, form is not permanent, yet it is not destroyed; feeling, perception, formations, and consciousness are not permanent, yet they are not destroyed. Why? Because their original nature is thus.

Śāriputra, conditioned dharmas are not permanent, yet they are not destroyed; unconditioned dharmas are not permanent, yet they are not destroyed. Contaminated dharmas are not permanent, yet they are not destroyed; uncontaminated dharmas are not permanent, yet they are not destroyed. Wholesome dharmas are not permanent, yet they are not destroyed; unwholesome dharmas are not permanent, yet they are not destroyed. Determinate dharmas are not permanent, yet they are not destroyed; indeterminate dharmas are not permanent, yet they are not destroyed. Why? Because their original nature is thus.

Śāriputra, for this reason I say: All dharmas are likewise ultimately unborn; they are merely conventional names and are entirely without intrinsic nature.

Furthermore, Śāriputra, regarding the Venerable One's question:

For what reason is it said: Which forms are ultimately unborn? Which feelings, perceptions, formations, and consciousnesses are ultimately unborn? And so forth, which Śrāvaka Vehicles are ultimately unborn? Which Pratyekabuddha Vehicles and Great Vehicles are ultimately unborn?

Śāriputra, the original nature of all forms is unborn; the original nature of all feelings, perceptions, formations, and consciousnesses is unborn. Why? Śāriputra, because all forms through consciousness are without any act of creation, they have no arising. Why? Because the creators and originators of all forms through consciousness are apprehended as nonexistent.

Śāriputra, and so forth, the original nature of all Śrāvaka Vehicles is unborn; the original nature of all Pratyekabuddha Vehicles and Great Vehicles is unborn. Why? Śāriputra, because all Śrāvaka Vehicles, Pratyekabuddha Vehicles, and Great Vehicles are without any act of creation, they have no arising. Why? Because the creators and originators of all Śrāvaka Vehicles, Pratyekabuddha Vehicles, and Great Vehicles are apprehended as nonexistent.

Śāriputra, for this reason I say: Which forms are ultimately unborn? Which feelings, perceptions, formations, and consciousnesses are ultimately unborn? And so forth, which Śrāvaka Vehicles are ultimately unborn? Which Pratyekabuddha Vehicles and Great Vehicles are ultimately unborn?

Furthermore, Śāriputra, regarding the Venerable One's question:

For what reason is it said: If ultimately unborn, it is not called form, nor is it called feeling, perception, formations, or consciousness; and so forth, if ultimately unborn, it is not called the Śrāvaka Vehicle, nor is it called the Pratyekabuddha Vehicle or the Great Vehicle?

Śāriputra, the intrinsic nature of form is empty. If the intrinsic nature of a dharma is empty, then neither its arising, cessation, abiding, nor change can be established. For this reason it is said: If ultimately unborn, it is not called form. Why? Because emptiness is not form.

Śāriputra, the intrinsic nature of feeling, perception, formations, and consciousness is empty. If the intrinsic nature of a dharma is empty, then neither its arising, cessation, abiding, nor change can be established. For this reason it is said: If ultimately unborn, it is not called feeling, perception, formations, or consciousness. Why? Because emptiness is not feeling, perception, formations, or consciousness.

Śāriputra, and so forth, the intrinsic nature of the Śrāvaka Vehicle is empty. If the intrinsic nature of a dharma is empty, then neither its arising, cessation, abiding, nor change can be established. For this reason it is said: If ultimately unborn, it is not called the Śrāvaka Vehicle. Why? Because emptiness is not the Śrāvaka Vehicle.

Śāriputra, the intrinsic nature of the Pratyekabuddha Vehicle and the Great Vehicle is empty. If the intrinsic nature of a dharma is empty, then neither its arising, cessation, abiding, nor change can be established. For this reason it is said: If ultimately unborn, it is not called the Pratyekabuddha Vehicle or the Great Vehicle. Why? Because emptiness is not the Pratyekabuddha Vehicle or the Great Vehicle.

Śāriputra, for this reason I say: If ultimately unborn, it is not called form, nor is it called feeling, perception, formations, or consciousness; and so forth, if ultimately unborn, it is not called the Śrāvaka Vehicle, nor is it called the Pratyekabuddha Vehicle or the Great Vehicle.

Furthermore, Śāriputra, regarding the Venerable One's question:

For what reason is it said: How could I take the ultimately unborn prajnaparamita and instruct and transmit it to ultimately unborn great bodhisattvas?

Śāriputra, the ultimately unborn is precisely prajnaparamita, and prajnaparamita is precisely the ultimately unborn. Why? Because the ultimately unborn and prajnaparamita are nondual and undivided.

Śāriputra, the ultimately unborn is precisely the great bodhisattva, and the great bodhisattva is precisely the ultimately unborn. Why? Because the ultimately unborn and the great bodhisattva are also nondual and undivided.

Śāriputra, for this reason I say: How could I take the ultimately unborn prajnaparamita and instruct and transmit it to ultimately unborn great bodhisattvas?

Furthermore, Śāriputra, regarding the Venerable One's question:

For what reason is it said: Apart from the ultimately unborn, there is also no great bodhisattva who can practice for unsurpassed, complete and perfect awakening?

Śāriputra, when great bodhisattvas practice prajnaparamita, they do not see any prajnaparamita apart from the ultimately unborn. Nor do they see any great bodhisattva apart from the ultimately unborn. Why? Because whether prajnaparamita or the great bodhisattva, they and the ultimately unborn are nondual and occupy no separate locus.

Śāriputra, when great bodhisattvas practice prajnaparamita, they do not see form apart from the ultimately unborn, nor do they see feeling, perception, formations, or consciousness apart from the ultimately unborn. Why? Because whether form or feeling, perception, formations, or consciousness, they and the ultimately unborn are nondual and occupy no separate locus.

Śāriputra, when great bodhisattvas practice prajnaparamita, they do not see the eye ayatana apart from the ultimately unborn, nor do they see the ear, nose, tongue, body, or mind ayatana apart from the ultimately unborn. Why? Because whether the eye ayatana or the ear, nose, tongue, body, or mind ayatana, they and the ultimately unborn are nondual and occupy no separate locus.

Shariputra! When great bodhisattvas cultivate prajnaparamita, they do not perceive any form ayatana apart from ultimate non-arising, nor do they perceive any sound, odor, taste, tangible object, or dharma ayatana apart from ultimate non-arising. Why? Because whether the form ayatana or the sound, odor, taste, tangible-object, or dharma ayatana, it is neither different from ultimate non-arising nor situated in a different place.

Shariputra! When great bodhisattvas cultivate prajnaparamita, they do not perceive any eye dhatu apart from ultimate non-arising, nor do they perceive any ear, nose, tongue, body, or mind dhatu apart from ultimate non-arising. Why? Because whether the eye dhatu or the ear, nose, tongue, body, or mind dhatu, it is neither different from ultimate non-arising nor situated in a different place.

Shariputra! When great bodhisattvas cultivate prajnaparamita, they do not perceive any form dhatu apart from ultimate non-arising, nor do they perceive any sound, odor, taste, tangible-object, or dharma dhatu apart from ultimate non-arising. Why? Because whether the form dhatu or the sound, odor, taste, tangible-object, or dharma dhatu, it is neither different from ultimate non-arising nor situated in a different place.

Shariputra! When great bodhisattvas cultivate prajnaparamita, they do not perceive any eye-consciousness dhatu apart from ultimate non-arising, nor do they perceive any ear-, nose-, tongue-, body-, or mind-consciousness dhatu apart from ultimate non-arising. Why? Because whether the eye-consciousness dhatu or the ear-, nose-, tongue-, body-, or mind-consciousness dhatu, it is neither different from ultimate non-arising nor situated in a different place.

Shariputra! When great bodhisattvas cultivate prajnaparamita, they do not perceive any eye-contact apart from ultimate non-arising, nor do they perceive any ear-, nose-, tongue-, body-, or mind-contact apart from ultimate non-arising. Why? Because whether eye-contact or ear-, nose-, tongue-, body-, or mind-contact, it is neither different from ultimate non-arising nor situated in a different place.

Shariputra! When great bodhisattvas cultivate prajnaparamita, they do not perceive any feelings arising with eye-contact as condition apart from ultimate non-arising, nor do they perceive any feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition apart from ultimate non-arising. Why? Because whether the feelings arising with eye-contact as condition or the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition, they are neither different from ultimate non-arising nor situated in a different place.

Shariputra! When great bodhisattvas cultivate prajnaparamita, they do not perceive the perfection of generosity apart from ultimate non-arising; nor do they perceive the perfections of pure ethical discipline, patient endurance, diligence, meditation, or prajnaparamita apart from ultimate non-arising. Why? Because whether the perfection of generosity or the perfections of pure ethical discipline, patient endurance, diligence, meditation, or prajnaparamita, they are neither different from ultimate non-arising nor situated in a different place.

Shariputra! When great bodhisattvas cultivate prajnaparamita, they do not perceive the four establishments of mindfulness apart from ultimate non-arising; nor do they perceive the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, or Noble Eightfold Path apart from ultimate non-arising. Why? Because whether the four establishments of mindfulness, the four right efforts, and so forth through the Noble Eightfold Path, they are neither different from ultimate non-arising nor situated in a different place.

Shariputra! When great bodhisattvas cultivate prajnaparamita, they do not perceive, to speak more extensively, the Buddha’s ten powers apart from ultimate non-arising; nor do they perceive the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or eighteen unique qualities of a Buddha apart from ultimate non-arising. Why? Because whether the Buddha’s ten powers, the four fearlessnesses, and so forth through the eighteen unique qualities of a Buddha, they are neither different from ultimate non-arising nor situated in a different place.

Shariputra! When great bodhisattvas cultivate prajnaparamita, they do not perceive any gateways to samadhi apart from ultimate non-arising, nor do they perceive any gateways to dharani apart from ultimate non-arising. Why? Because whether all gateways to samadhi or all gateways to dharani, they are neither different from ultimate non-arising nor situated in a different place.

Shariputra! When great bodhisattvas cultivate prajnaparamita, they do not perceive the knowledge of all things apart from ultimate non-arising; nor do they perceive the knowledge of the aspects of the paths or the knowledge of all aspects apart from ultimate non-arising. Why? Because whether the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects, it is neither different from ultimate non-arising nor situated in a different place.

Shariputra! When great bodhisattvas cultivate prajnaparamita, they do not perceive the Shravaka Vehicle apart from ultimate non-arising, nor do they perceive the Pratyekabuddha Vehicle or the Great Vehicle apart from ultimate non-arising. Why? Because whether the Shravaka Vehicle, the Pratyekabuddha Vehicle, or the Great Vehicle, it is neither different from ultimate non-arising nor situated in a different place.

Shariputra! For this reason, I say: Apart from ultimate non-arising, there is also no great bodhisattva capable of practicing for unsurpassed, perfect enlightenment.

Furthermore, Shariputra, concerning the Venerable One’s question:

For what reason is it said: When a great bodhisattva hears such a teaching, their mind is not bewildered; nor are they anxious or remorseful, startled or afraid? Know that this great bodhisattva is capable of practicing prajnaparamita.

Shariputra! When great bodhisattvas cultivate prajnaparamita, they do not perceive any dharma as truly existent or truly functional. They see all dharmas only as dreams, illusions, echoes, images of light, mirages, phantoms, cities of the gandharvas, and magical transformations: although they appear as if they exist, they do not truly exist. Hearing it taught that the intrinsic nature of all dharmas is empty, they give rise to great joy and remain far removed from bewilderment.

Shariputra! For this reason, I say: When a great bodhisattva hears such a teaching, their mind is not bewildered; nor are they anxious or remorseful, startled or afraid. Know that this great bodhisattva is capable of practicing prajnaparamita.

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