大般若波羅蜜多經

02

At that time, the Venerable Sariputra said to Subhuti:

– According to my understanding of the meaning of what the Venerable has said, the self, up to and including ultimate view, is unborn. Form, up to and including consciousness, is ultimately unborn. Likewise, up to and including the dharmas of all Buddhas and all Buddhas themselves, are ultimately unborn. The dharmas of all sentient beings and all sentient beings themselves are ultimately unborn. If this is so, then there would be no distinctions among births taken in the six realms; it would be impossible for a stream-enterer to attain the fruit of stream-entry, impossible for a once-returner to attain the fruit of once-returning, impossible for a non-returner to attain the fruit of non-returning, impossible for an arhat to attain the fruit of arhatship, impossible for a pratyekabuddha to attain the fruit of pratyekabuddhahood, and impossible for a bodhisattva to attain the knowledge of all aspects. It would be impossible for a great bodhisattva, upon seeing birth and death in the six realms, to become deeply disenchanted and, in order to rescue sentient beings, attain the five kinds of bodhi.

Moreover, Subhuti, if all dharmas are ultimately unborn, why does a stream-enterer diligently cultivate the path for the sake of the fruit of stream-entry and completely abandon the three fetters? Why does a once-returner diligently cultivate the path for the sake of the fruit of once-returning and further diminish greed, hatred, and delusion? Why does a non-returner diligently cultivate the path for the sake of the fruit of non-returning and completely abandon the lower fetters?

Why does an arhat diligently cultivate the path for the sake of the fruit of arhatship and completely abandon the higher fetters? Why does a pratyekabuddha diligently cultivate the path for the sake of the fruit of pratyekabuddhahood and personally awaken to dependent origination? Why does a great bodhisattva, in order to liberate immeasurable and boundless sentient beings, undertake many hundreds of thousands of difficult ascetic practices and endure fully immeasurable, great, hard-to-bear sufferings?

Why does a Tathagata, Arhat, Perfectly and Completely Awakened One attain unsurpassed perfect and complete awakening? Why do the Buddhas turn the wheel of the true Dharma in order to liberate immeasurable suffering sentient beings?

At that time, the Venerable Subhuti said to Sariputra:

– I do not perceive within those unborn dharmas any distinctions among births taken in the six realms. I do not perceive within those unborn dharmas anyone capable of entering the direct realization of the noble truths. I do not perceive within those unborn dharmas a stream-enterer attaining the fruit of stream-entry, a once-returner attaining the fruit of once-returning, a non-returner attaining the fruit of non-returning, an arhat attaining the fruit of arhatship, a pratyekabuddha attaining the fruit of pratyekabuddhahood, or a bodhisattva attaining the knowledge of all aspects. I do not perceive within those unborn dharmas a great bodhisattva becoming disenchanted with samsara and attaining the five kinds of bodhi. I do not perceive within those unborn dharmas a sravaka cultivating the path and abandoning the fetters, or a pratyekabuddha diligently cultivating the path and personally awakening to dependent origination. I do not perceive within those unborn dharmas a great bodhisattva undertaking many ascetic practices and enduring great sufferings in order to liberate sentient beings; nevertheless, great bodhisattvas do not give rise to the notion that these are difficult ascetic practices. Why? Sariputra, if they were to give rise to the notion that these are difficult ascetic practices, they would ultimately be unable to bring great benefit to immeasurable, innumerable, and boundless sentient beings.

Sariputra, all bodhisattvas, taking non-apprehension as skillful means, give rise to great compassion for sentient beings and abide in the perception of them as their parents, siblings, wives, children, and their own selves. In order to liberate them, they give rise to the aspiration for unsurpassed perfect and complete awakening; only then can they bring them great benefit.

Sariputra, all bodhisattvas should reflect thus: Just as the intrinsic nature of the self, when sought in all dharmas, in every manner, in every place, and at every time, is utterly unattainable, so too are all internal and external dharmas nonexistent and unattainable. If they abide in this perception, they will not perceive any difficult ascetic practice. They can thereby undertake many hundreds of thousands of difficult ascetic practices and bring great benefit to immeasurable, innumerable, and boundless sentient beings. Why? Because these great bodhisattvas do not grasp at any dharma or any sentient being, in any manner, in any place, or at any time.

Sariputra, I do not perceive within those unborn dharmas a Tathagata, Arhat, Perfectly and Completely Awakened One attaining unsurpassed perfect and complete awakening and turning the wheel of the sublime Dharma to liberate immeasurable multitudes. Why? Sariputra, because all dharmas and all sentient beings are unattainable.

Then Sariputra asked Subhuti:

– What do you think? Do you intend that attainment occurs by means of arisen dharmas, or do you intend that attainment occurs by means of unborn dharmas?

Subhuti replied:

– I do not intend that attainment occurs by means of arisen dharmas, nor do I intend that attainment occurs by means of unborn dharmas.

Sariputra asked:

– If so, is there then absolutely no attainment and no direct realization?

Subhuti replied:

– Although there is attainment and there is direct realization, in truth they are not attained through either of those two dharmas.

Sariputra, it is only in accordance with worldly convention that attainment and direct realization are designated; in ultimate truth, there is no attainment or direct realization.

Sariputra, it is only in accordance with worldly convention that there are designated a stream-enterer and the fruit of stream-entry, a once-returner and the fruit of once-returning, a non-returner and the fruit of non-returning, an arhat and the fruit of arhatship, a pratyekabuddha and the fruit of pratyekabuddhahood, a great bodhisattva and the practices of a great bodhisattva, and the Buddhas and the Buddhas’ fruit of unsurpassed perfect and complete awakening; in ultimate truth, there is no stream-enterer and so forth.

Sariputra asked:

– If attainment, direct realization, stream-enterers, and so forth are designated only in accordance with worldly convention and do not exist in ultimate truth, are the distinctions among the six realms likewise designated only in accordance with worldly convention and nonexistent in ultimate truth?

Subhuti replied:

– So it is! So it is! Why? Sariputra, because in ultimate truth there is no karmic maturation, defilement, or purification.

Then Sariputra asked Subhuti:

– What do you think? Do you intend to cause dharmas that have not yet arisen to arise, or do you intend to cause dharmas that have already arisen to arise?

Subhuti replied:

– I do not intend to cause dharmas that have not yet arisen to arise, nor do I intend to cause dharmas that have already arisen to arise.

Sariputra asked:

– What are the dharmas that have not yet arisen which the Venerable does not intend to cause to arise?

Subhuti replied:

– Sariputra, form is a dharma that has not yet arisen, and I do not intend to cause it to arise. Why? Because its intrinsic nature is empty. Feeling, perception, formations, and consciousness are dharmas that have not yet arisen, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty. Up to and including the Buddhas’ fruit of unsurpassed perfect and complete awakening are dharmas that have not yet arisen, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Sariputra asked:

– What are the dharmas that have already arisen which the Venerable does not intend to cause to arise?

Subhuti replied:

– Sariputra, form is a dharma that has already arisen, and I do not intend to cause it to arise. Why? Because its intrinsic nature is empty. Feeling, perception, formations, and consciousness are dharmas that have already arisen, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty. Up to and including the Buddhas’ fruit of unsurpassed perfect and complete awakening are dharmas that have already arisen, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Then Sariputra asked Subhuti:

– What do you think? Do you intend to cause arising to arise, or do you intend to cause non-arising to arise?

Subhuti replied:

– I do not intend to cause arising to arise, nor do I intend to cause non-arising to arise. Why? Sariputra, because these two dharmas, arising and non-arising, are neither conjoined nor unconjoined; they are without form, invisible, without resistance, and of a single characteristic called signlessness. For this reason, I do not intend to cause arising to arise, nor do I intend to cause non-arising to arise.

Then Sariputra again asked Subhuti:

– Regarding the unborn dharmas of which you have spoken, does the Venerable intend to expound the characteristic of non-arising?

Subhuti replied:

– Shariputra! With regard to the Dharma of non-arising that has been spoken of, I also do not wish to expound the characteristic of non-arising. Why? Shariputra, whether it is the Dharma of non-arising, the characteristic of non-arising, or the wish to expound it, all such things are neither associated nor unassociated; they are without form, invisible, without resistance, and have the single characteristic called no-characteristic.

At that time, Shariputra again asked Subhuti:

– With regard to the non-arising Dharma, the expression “non-arising” is produced. Is this expression “non-arising” itself also non-arising?

Subhuti replied:

– So it is! So it is! It is exactly as you say. With regard to the non-arising Dharma, the expression “non-arising” is produced. Both the meaning of this Dharma and its expression are non-arising. Why? Shariputra, form is non-arising; feeling, perception, formations, and consciousness are also non-arising. Why? Because their intrinsic nature is empty. The eye ayatana is non-arising; the ear, nose, tongue, body, and mind ayatanas are also non-arising. Why? Because their intrinsic nature is empty. The form ayatana is non-arising; the sound, odor, taste, touch, and mental-object ayatanas are also non-arising. Why? Because their intrinsic nature is empty. The eye dhatu is non-arising; the ear, nose, tongue, body, and mind dhatus are also non-arising. Why? Because their intrinsic nature is empty. The form dhatu is non-arising; the sound, odor, taste, touch, and mental-object dhatus are also non-arising. Why? Because their intrinsic nature is empty. The eye-consciousness dhatu is non-arising; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are also non-arising. Why? Because their intrinsic nature is empty. Eye-contact is non-arising; ear-, nose-, tongue-, body-, and mind-contact are also non-arising. Why? Because their intrinsic nature is empty. Feelings arising with eye-contact as their condition are non-arising; feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition are also non-arising. Why? Because their intrinsic nature is empty. The earth dhatu is non-arising; the water, fire, wind, space, and consciousness dhatus are also non-arising. Why? Because their intrinsic nature is empty. Bodily formations are non-arising; verbal and mental formations are also non-arising. Why? Because their intrinsic nature is empty. The perfection of generosity is non-arising, and so on, up to the wisdom of all aspects, which is also non-arising. Why? Because their intrinsic nature is empty.

Shariputra! For this reason, with regard to the non-arising Dharma, the expression “non-arising” is produced; both the meaning of this Dharma and its expression are non-arising.

Shariputra! The meaning of the Dharma that is expounded, the one who expounds it, and the one who hears it are all non-arising.

Then the Venerable Shariputra praised Subhuti:

– Among those who expound the Dharma, you are foremost; apart from the Buddha, the Blessed One, no one can equal you. Why? Because whatever questions are put to you concerning the various Dharma gateways, you answer them all without obstruction.

Subhuti replied:

– The disciples of the Buddhas do not rely upon or cling to any dharma. Therefore, whatever questions are put to them concerning those dharmas, they can answer each one freely and without fear. Why? Because all dharmas have no basis upon which they rely.

Shariputra asked:

– Why do all dharmas have absolutely no basis upon which they rely?

Subhuti replied:

– Shariputra! The intrinsic nature of form is empty; it relies neither on the interior, nor on the exterior, nor on what lies between. The intrinsic nature of feeling, perception, formations, and consciousness is also empty; it relies neither on the interior, nor on the exterior, nor on what lies between.

Shariputra! The intrinsic nature of the eye ayatana is empty; it relies neither on the interior, nor on the exterior, nor on what lies between. The intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is also empty; it relies neither on the interior, nor on the exterior, nor on what lies between.

Shariputra! The intrinsic nature of the form ayatana is empty; it relies neither on the interior, nor on the exterior, nor on what lies between. The intrinsic nature of the sound, odor, taste, touch, and mental-object ayatanas is also empty; it relies neither on the interior, nor on the exterior, nor on what lies between.

Shariputra! The intrinsic nature of the eye dhatu is empty; it relies neither on the interior, nor on the exterior, nor on what lies between. The intrinsic nature of the ear, nose, tongue, body, and mind dhatus is also empty; it relies neither on the interior, nor on the exterior, nor on what lies between.

Shariputra! The intrinsic nature of the form dhatu is empty; it relies neither on the interior, nor on the exterior, nor on what lies between. The intrinsic nature of the sound, odor, taste, touch, and mental-object dhatus is also empty; it relies neither on the interior, nor on the exterior, nor on what lies between.

Shariputra! The intrinsic nature of the eye-consciousness dhatu is empty; it relies neither on the interior, nor on the exterior, nor on what lies between. The intrinsic nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is also empty; it relies neither on the interior, nor on the exterior, nor on what lies between.

Shariputra! The intrinsic nature of eye-contact is empty; it relies neither on the interior, nor on the exterior, nor on what lies between. The intrinsic nature of ear-, nose-, tongue-, body-, and mind-contact is also empty; it relies neither on the interior, nor on the exterior, nor on what lies between.

Shariputra! The intrinsic nature of feelings arising with eye-contact as their condition is empty; it relies neither on the interior, nor on the exterior, nor on what lies between. The intrinsic nature of feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition is also empty; it relies neither on the interior, nor on the exterior, nor on what lies between.

Shariputra! The intrinsic nature of the perfection of generosity is empty; it relies neither on the interior, nor on the exterior, nor on what lies between. So too, up to the perfection of wisdom, its intrinsic nature is also empty; it relies neither on the interior, nor on the exterior, nor on what lies between.

Shariputra! The intrinsic nature of the emptiness of the internal is empty; it relies neither on the interior, nor on the exterior, nor on what lies between. So too, up to the emptiness of the nonexistence of intrinsic nature, its intrinsic nature is also empty; it relies neither on the interior, nor on the exterior, nor on what lies between.

Shariputra! The intrinsic nature of the four foundations of mindfulness is empty; it relies neither on the interior, nor on the exterior, nor on what lies between. So too, up to the Noble Eightfold Path, its intrinsic nature is also empty; it relies neither on the interior, nor on the exterior, nor on what lies between.

Shariputra! Even the intrinsic nature of the Buddha’s ten powers is empty; it relies neither on the interior, nor on the exterior, nor on what lies between. So too, up to the eighteen distinctive qualities of a Buddha, their intrinsic nature is also empty; it relies neither on the interior, nor on the exterior, nor on what lies between.

Shariputra! Even the intrinsic nature of the wisdom of all phenomena is empty; it relies neither on the interior, nor on the exterior, nor on what lies between. The intrinsic nature of the wisdom of all paths and the wisdom of all aspects is also empty; it relies neither on the interior, nor on the exterior, nor on what lies between.

Shariputra! For this reason, I say that the intrinsic nature of all dharmas is empty and therefore has absolutely no basis upon which it relies.

Furthermore, Sariputra, when great bodhisattvas practice the six paramitas, they should purify form through consciousness. They should purify the eye ayatana through the mind ayatana. They should purify the form ayatana through the Dharma ayatana.

They should purify the eye dhatu through the mind dhatu. They should purify the form dhatu through the Dharma dhatu. They should purify the eye-consciousness dhatu through the mind-consciousness dhatu.

They should purify contact through the eye through contact through the mind. They should purify the feelings that arise conditioned by contact through the eye through the feelings that arise conditioned by contact through the mind. They should purify the paramita of generosity through the prajnaparamita.

They should purify internal emptiness through the emptiness of the absence of intrinsic nature. They should purify the four foundations of mindfulness through the Noble Eightfold Path. Thus, up to and including the purification of the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha, and up to and including the purification of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

They should purify the path to bodhi.

At that time, the Venerable Sariputra asked Subhuti:

– How do great bodhisattvas purify the path to bodhi when practicing the six paramitas?

Subhuti replied:

– Sariputra, each of the six paramitas is of two kinds: the first is mundane, and the second is supramundane.

Sariputra asked:

– What is the mundane paramita of generosity? What is the supramundane paramita of generosity?

Subhuti replied:

– Sariputra, a great bodhisattva who becomes a great donor may give to all sramanas, brahmins, the poor, the sick, the solitary, travelers, and beggars. To those needing food, the bodhisattva gives food; to those needing drink, drink; to those needing vehicles, vehicles; to those needing clothing, clothing; to those needing incense and flowers, incense and flowers; to those needing ornaments, ornaments; to those needing houses, houses; to those needing medicine, medicine; to those needing lamps, lamps; and to those needing seats and bedding, seats and bedding. Thus, the bodhisattva fully provides all the necessities that each person needs in order to live. Or someone may come and ask for a son, and the bodhisattva gives a son; ask for a daughter, and the bodhisattva gives a daughter; ask for a wife or concubine, and the bodhisattva gives a wife or concubine; ask for an official rank, and the bodhisattva gives an official rank; ask for a kingdom or city, and the bodhisattva gives a kingdom or city; ask for the throne, and the bodhisattva gives the throne; ask for the head or eyes, and the bodhisattva gives the head or eyes; ask for the ears or nose, and the bodhisattva gives the ears or nose; ask for the hands or feet, and the bodhisattva gives the hands or feet; ask for any limb, and the bodhisattva gives that limb; ask for blood or flesh, and the bodhisattva gives blood or flesh; ask for bones or marrow, and the bodhisattva gives bones or marrow; ask for servants, and the bodhisattva gives servants; ask for livestock, and the bodhisattva gives livestock. Thus, the bodhisattva fully gives all internal and external things, whatever anyone may request. Although giving in this way, the bodhisattva remains bound by notions, thinking: “I give to others; they are recipients; I am the donor; I am not miserly; following the Buddha’s teaching, I can relinquish everything; I practice the paramita of generosity.” When practicing generosity, that person employs apprehension as an expedient and dedicates the merit equally with all sentient beings to unsurpassed, complete, perfect enlightenment. The person further thinks: “I give this merit to all sentient beings so that they may attain happiness in this life and future lives, up to and including the attainment of nirvana without remainder.” That person practices generosity while clinging to the three spheres. What are the three? They are the notion of self, the notion of another, and the notion of the gift. Because generosity is practiced with attachment to these three spheres, it is called the mundane paramita of generosity. For what reason is this generosity called mundane? Because its activity accords with the mundane world and can neither disturb nor transcend mundane dharmas. Therefore, it is called the mundane paramita of generosity.

Sariputra, when great bodhisattvas practice generosity, they must purify the three spheres. What are the three? First, they do not apprehend themselves as donors; second, they do not apprehend others as recipients; third, they do not apprehend the act of generosity or its fruit. When practicing generosity, these great bodhisattvas must purify the three spheres.

Furthermore, Sariputra, great bodhisattvas who take great compassion as their guide cultivate the merit of generosity universally for all sentient beings. With regard to all sentient beings, they apprehend absolutely nothing. Although they dedicate it equally with all sentient beings to unsurpassed, complete, perfect enlightenment, they perceive not the slightest characteristic therein. Because they practice generosity entirely without attachment, it is called the supramundane paramita of generosity. For what reason is this generosity called supramundane? Because its activity does not accord with the mundane world and can disturb and transcend mundane dharmas. Therefore, it is called the supramundane paramita of generosity.

Sariputra asked:

– What are the mundane paramitas of pure ethical discipline, patience, diligence, meditative concentration, and prajna? What are the supramundane paramitas of pure ethical discipline, patience, diligence, meditative concentration, and prajna?

Subhuti replied:

– Sariputra, when great bodhisattvas cultivate pure ethical discipline, patience, diligence, meditative concentration, and prajna while relying upon and clinging to the three spheres, these are called mundane paramitas, because their activity accords with the mundane world and can neither disturb nor transcend mundane dharmas. When great bodhisattvas cultivate pure ethical discipline, patience, diligence, meditative concentration, and prajna without being bound by the three spheres, which are pure, these are called supramundane paramitas, because their activity does not accord with the mundane world and can disturb and transcend mundane dharmas.

Sariputra, it is in this way that great bodhisattvas purify the path to bodhi when practicing the six paramitas.

Then the Venerable Sariputra asked Subhuti:

– What is the great bodhisattvas’ path to bodhi?

Subhuti replied:

– Sariputra, the paramita of generosity through the prajnaparamita is the great bodhisattvas’ path to bodhi. The four foundations of mindfulness through the Noble Eightfold Path are the great bodhisattvas’ path to bodhi. The liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness are the great bodhisattvas’ path to bodhi. Internal emptiness through the emptiness of the absence of intrinsic nature is the great bodhisattvas’ path to bodhi. Suchness, the dharma-dhatu, the true limit, the inconceivable realm, and so forth are the great bodhisattvas’ path to bodhi. All gateways of samadhi and all gateways of dharani are the great bodhisattvas’ path to bodhi. The ten powers of a Buddha through the eighteen distinctive qualities of a Buddha are the great bodhisattvas’ path to bodhi.

Sariputra, such dharmas, which constitute an immeasurable and boundless accumulation of great merit, are all the great bodhisattvas’ path to bodhi.

At that time, Sariputra praised Subhuti:

– Excellent! Excellent! It is exactly as you have said.

Subhuti, through the power of which paramita can such a great accumulation of merit be accomplished?

Subhuti replied:

– Sariputra, the great accumulation of merit described above is accomplished entirely through the power of the prajnaparamita. Why is this? Sariputra, it is because this prajnaparamita can be the mother of all wholesome dharmas. The wholesome dharmas of all sravakas, pratyekabuddhas, bodhisattvas, and Buddhas are born from it.

Sariputra, this prajnaparamita can encompass all wholesome dharmas. The wholesome dharmas of all sravakas, pratyekabuddhas, bodhisattvas, and Buddhas abide in dependence upon it.

Sariputra, because the assemblies of great bodhisattvas of the past cultivated the prajnaparamita to complete perfection, they attained unsurpassed, complete, perfect enlightenment. Because the assemblies of great bodhisattvas of the future will cultivate the prajnaparamita to complete perfection, they will attain unsurpassed, complete, perfect enlightenment. Because the assemblies of great bodhisattvas of the present, throughout the ten directions in the immeasurable worlds of the Buddhas, cultivate the prajnaparamita to complete perfection, they are presently realizing unsurpassed, complete, perfect enlightenment.

Furthermore, Śāriputra, any great bodhisattva who hears the prajnaparamita taught and whose mind is free from doubt and bewilderment should be known to abide in such a way that they constantly dwell without abandoning it; that is, employing non-attainment as skillful means, they constantly and diligently aid all sentient beings. It should be known that this great bodhisattva has accomplished such a supreme mental orientation, namely, a mental orientation corresponding with great compassion.

At that time, Śāriputra said to Subhūti:

– If any great bodhisattva who abides in this way constantly dwells without abandoning it and accomplishes a mental orientation corresponding with great compassion, then all sentient beings should also have become great bodhisattvas. Why? Because all sentient beings likewise constantly remain inseparable from this abiding and mental orientation. Consequently, would great bodhisattvas not be different from all sentient beings?

Then the Venerable Subhūti said to Śāriputra:

– Excellent! Excellent! It is just as you have said. You have truly understood the meaning I intended to express. Although your words appear to challenge me, they have instead clarified the meaning I intended to convey. Why? Śāriputra, because sentient beings do not exist, you should know that such abiding and mental orientation likewise do not exist. Because sentient beings are not truly existent, you should know that such abiding and mental orientation likewise are not truly existent. Because sentient beings are without intrinsic nature, you should know that such abiding and mental orientation likewise are without intrinsic nature. Because sentient beings are empty, you should know that such abiding and mental orientation likewise are empty. Because sentient beings are utterly removed, you should know that such abiding and mental orientation likewise are utterly removed. Because sentient beings are quiescent, you should know that such abiding and mental orientation likewise are quiescent. Because sentient beings are without cognition, you should know that such abiding and mental orientation likewise are without cognition.

Śāriputra, because form through consciousness do not exist, you should know that such abiding and mental orientation likewise do not exist. Because form through consciousness are not truly existent, you should know that such abiding and mental orientation likewise are not truly existent. Because form through consciousness are without intrinsic nature, you should know that such abiding and mental orientation likewise are without intrinsic nature.

Because form through consciousness are empty, you should know that such abiding and mental orientation likewise are empty. Because form through consciousness are utterly removed, you should know that such abiding and mental orientation likewise are utterly removed. Because form through consciousness are quiescent, you should know that such abiding and mental orientation likewise are quiescent.

Because form through consciousness are without cognition, you should know that such abiding and mental orientation likewise are without cognition.

Śāriputra, because the eye ayatana through the mind ayatana do not exist, you should know that such abiding and mental orientation likewise do not exist. Because the eye ayatana through the mind ayatana are not truly existent, you should know that such abiding and mental orientation likewise are not truly existent. Because the eye ayatana through the mind ayatana are without intrinsic nature, you should know that such abiding and mental orientation likewise are without intrinsic nature.

Because the eye ayatana through the mind ayatana are empty, you should know that such abiding and mental orientation likewise are empty. Because the eye ayatana through the mind ayatana are utterly removed, you should know that such abiding and mental orientation likewise are utterly removed. Because the eye ayatana through the mind ayatana are quiescent, you should know that such abiding and mental orientation likewise are quiescent.

Because the eye ayatana through the mind ayatana are without cognition, you should know that such abiding and mental orientation likewise are without cognition.

Śāriputra, because the form ayatana through the dharma ayatana do not exist, you should know that such abiding and mental orientation likewise do not exist. Because the form ayatana through the dharma ayatana are not truly existent, you should know that such abiding and mental orientation likewise are not truly existent. Because the form ayatana through the dharma ayatana are without intrinsic nature, you should know that such abiding and mental orientation likewise are without intrinsic nature.

Because the form ayatana through the dharma ayatana are empty, you should know that such abiding and mental orientation likewise are empty. Because the form ayatana through the dharma ayatana are utterly removed, you should know that such abiding and mental orientation likewise are utterly removed. Because the form ayatana through the dharma ayatana are quiescent, you should know that such abiding and mental orientation likewise are quiescent.

Because the form ayatana through the dharma ayatana are without cognition, you should know that such abiding and mental orientation likewise are without cognition.

Śāriputra, because the eye dhatu through the mind dhatu do not exist, you should know that such abiding and mental orientation likewise do not exist. Because the eye dhatu through the mind dhatu are not truly existent, you should know that such abiding and mental orientation likewise are not truly existent. Because the eye dhatu through the mind dhatu are without intrinsic nature, you should know that such abiding and mental orientation likewise are without intrinsic nature.

Because the eye dhatu through the mind dhatu are empty, you should know that such abiding and mental orientation likewise are empty. Because the eye dhatu through the mind dhatu are utterly removed, you should know that such abiding and mental orientation likewise are utterly removed. Because the eye dhatu through the mind dhatu are quiescent, you should know that such abiding and mental orientation likewise are quiescent.

Because the eye dhatu through the mind dhatu are without cognition, you should know that such abiding and mental orientation likewise are without cognition.

Śāriputra, because the form dhatu through the dharma dhatu do not exist, you should know that such abiding and mental orientation likewise do not exist. Because the form dhatu through the dharma dhatu are not truly existent, you should know that such abiding and mental orientation likewise are not truly existent. Because the form dhatu through the dharma dhatu are without intrinsic nature, you should know that such abiding and mental orientation likewise are without intrinsic nature.

Because the form dhatu through the dharma dhatu are empty, you should know that such abiding and mental orientation likewise are empty. Because the form dhatu through the dharma dhatu are utterly removed, you should know that such abiding and mental orientation likewise are utterly removed. Because the form dhatu through the dharma dhatu are quiescent, you should know that such abiding and mental orientation likewise are quiescent.

Because the form dhatu through the dharma dhatu are without cognition, you should know that such abiding and mental orientation likewise are without cognition.

Śāriputra, because the eye-consciousness dhatu through the mind-consciousness dhatu do not exist, you should know that such abiding and mental orientation likewise do not exist. Because the eye-consciousness dhatu through the mind-consciousness dhatu are not truly existent, you should know that such abiding and mental orientation likewise are not truly existent. Because the eye-consciousness dhatu through the mind-consciousness dhatu are without intrinsic nature, you should know that such abiding and mental orientation likewise are without intrinsic nature.

Because the eye-consciousness dhatu through the mind-consciousness dhatu are empty, you should know that such abiding and mental orientation likewise are empty. Because the eye-consciousness dhatu through the mind-consciousness dhatu are utterly removed, you should know that such abiding and mental orientation likewise are utterly removed. Because the eye-consciousness dhatu through the mind-consciousness dhatu are quiescent, you should know that such abiding and mental orientation likewise are quiescent.

Because the eye-consciousness dhatu through the mind-consciousness dhatu are without cognition, you should know that such abiding and mental orientation likewise are without cognition.

Śāriputra, because eye-contact through mind-contact do not exist, you should know that such abiding and mental orientation likewise do not exist. Because eye-contact through mind-contact are not truly existent, you should know that such abiding and mental orientation likewise are not truly existent. Because eye-contact through mind-contact are without intrinsic nature, you should know that such abiding and mental orientation likewise are without intrinsic nature.

Because eye-contact through mind-contact are empty, you should know that such abiding and mental orientation likewise are empty. Because eye-contact through mind-contact are utterly removed, you should know that such abiding and mental orientation likewise are utterly removed. Because eye-contact through mind-contact are quiescent, you should know that such abiding and mental orientation likewise are quiescent.

Because eye-contact through mind-contact are without cognition, you should know that such abiding and mental orientation likewise are without cognition.

Śāriputra, because the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition do not exist, you should know that such abiding and mental orientation likewise do not exist. Because the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are not truly existent, you should know that such abiding and mental orientation likewise are not truly existent.

Because the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are without intrinsic nature, you should know that such abiding and mental orientation likewise are without intrinsic nature. Because the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are empty, you should know that such abiding and mental orientation likewise are empty.

Because the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are utterly removed, you should know that such abiding and mental orientation likewise are utterly removed. Because the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are quiescent, you should know that such abiding and mental orientation likewise are quiescent.

Because the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are without cognition, you should know that such abiding and mental orientation likewise are without cognition.

Śāriputra! The earth element through the consciousness element do not exist; therefore, such abiding and mental attention should also be known not to exist. The earth element through the consciousness element are not real; therefore, such abiding and mental attention should also be known not to be real.

The earth element through the consciousness element are without intrinsic nature; therefore, such abiding and mental attention should also be known to be without intrinsic nature. The earth element through the consciousness element are empty; therefore, such abiding and mental attention should also be known to be empty. The earth element through the consciousness element are remote and detached; therefore, such abiding and mental attention should also be known to be remote and detached.

The earth element through the consciousness element are quiescent; therefore, such abiding and mental attention should also be known to be quiescent. The earth element through the consciousness element are without cognition; therefore, such abiding and mental attention should also be known to be without cognition.

Śāriputra! The perfection of generosity through the perfection of wisdom do not exist; therefore, such abiding and mental attention should also be known not to exist. The perfection of generosity through the perfection of wisdom are not real; therefore, such abiding and mental attention should also be known not to be real.

The perfection of generosity through the perfection of wisdom are without intrinsic nature; therefore, such abiding and mental attention should also be known to be without intrinsic nature. The perfection of generosity through the perfection of wisdom are empty; therefore, such abiding and mental attention should also be known to be empty. The perfection of generosity through the perfection of wisdom are remote and detached; therefore, such abiding and mental attention should also be known to be remote and detached.

The perfection of generosity through the perfection of wisdom are quiescent; therefore, such abiding and mental attention should also be known to be quiescent. The perfection of generosity through the perfection of wisdom are without cognition; therefore, such abiding and mental attention should also be known to be without cognition.

Śāriputra! The emptiness of internal phenomena through the emptiness of the intrinsic nature of non-nature do not exist; therefore, such abiding and mental attention should also be known not to exist. The emptiness of internal phenomena through the emptiness of the intrinsic nature of non-nature are not real; therefore, such abiding and mental attention should also be known not to be real.

The emptiness of internal phenomena through the emptiness of the intrinsic nature of non-nature are without intrinsic nature; therefore, such abiding and mental attention should also be known to be without intrinsic nature. The emptiness of internal phenomena through the emptiness of the intrinsic nature of non-nature are empty; therefore, such abiding and mental attention should also be known to be empty. The emptiness of internal phenomena through the emptiness of the intrinsic nature of emptiness are remote and detached; therefore, such abiding and mental attention should also be known to be remote and detached.

The emptiness of internal phenomena through the emptiness of the intrinsic nature of emptiness are quiescent; therefore, such abiding and mental attention should also be known to be quiescent. The emptiness of internal phenomena through the emptiness of the intrinsic nature of non-nature are cognizant; therefore, such abiding and mental attention should also be known to be without cognition.

Śāriputra! The four foundations of mindfulness through the eightfold noble path do not exist; therefore, such abiding and mental attention should also be known not to exist. The four foundations of mindfulness through the eightfold noble path are not real; therefore, such abiding and mental attention should also be known not to be real.

The four foundations of mindfulness through the eightfold noble path are without intrinsic nature; therefore, such abiding and mental attention should also be known to be without intrinsic nature. The four foundations of mindfulness through the eightfold noble path are empty; therefore, such abiding and mental attention should also be known to be empty. The four foundations of mindfulness through the eightfold noble path are remote and detached; therefore, such abiding and mental attention should also be known to be remote and detached.

The four foundations of mindfulness through the eightfold noble path are quiescent; therefore, such abiding and mental attention should also be known to be quiescent. The four foundations of mindfulness through the eightfold noble path are without cognition; therefore, such abiding and mental attention should also be known to be without cognition.

Śāriputra! Thus, continuing through the Buddha’s ten powers and the eighteen unique qualities of a Buddha, these do not exist; therefore, such abiding and mental attention should also be known not to exist. The Buddha’s ten powers through the eighteen unique qualities of a Buddha are not real; therefore, such abiding and mental attention should also be known not to be real.

The Buddha’s ten powers through the eighteen unique qualities of a Buddha are without intrinsic nature; therefore, such abiding and mental attention should also be known to be without intrinsic nature. The Buddha’s ten powers through the eighteen unique qualities of a Buddha are empty; therefore, such abiding and mental attention should also be known to be empty. The Buddha’s ten powers through the eighteen unique qualities of a Buddha are remote and detached; therefore, such abiding and mental attention should also be known to be remote and detached.

The Buddha’s ten powers through the eighteen unique qualities of a Buddha are quiescent; therefore, such abiding and mental attention should also be known to be quiescent. The Buddha’s ten powers through the eighteen unique qualities of a Buddha are without cognition; therefore, such abiding and mental attention should also be known to be without cognition.

Śāriputra! All gateways of samādhi and all gateways of dhāraṇī do not exist; therefore, such abiding and mental attention should also be known not to exist. All gateways of samādhi and all gateways of dhāraṇī are not real; therefore, such abiding and mental attention should also be known not to be real.

All gateways of samādhi and all gateways of dhāraṇī are without intrinsic nature; therefore, such abiding and mental attention should also be known to be without intrinsic nature. All gateways of samādhi and all gateways of dhāraṇī are empty; therefore, such abiding and mental attention should also be known to be empty. All gateways of samādhi and all gateways of dhāraṇī are remote and detached; therefore, such abiding and mental attention should also be known to be remote and detached.

All gateways of samādhi and all gateways of dhāraṇī are quiescent; therefore, such abiding and mental attention should also be known to be quiescent. All gateways of samādhi and all gateways of dhāraṇī are without cognition; therefore, such abiding and mental attention should also be known to be without cognition.

Śāriputra! All-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects do not exist; therefore, such abiding and mental attention should also be known not to exist. All-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects are not real; therefore, such abiding and mental attention should also be known not to be real.

All-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects are without intrinsic nature; therefore, such abiding and mental attention should also be known to be without intrinsic nature. All-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects are empty; therefore, such abiding and mental attention should also be known to be empty. All-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects are remote and detached; therefore, such abiding and mental attention should also be known to be remote and detached.

All-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects are quiescent; therefore, such abiding and mental attention should also be known to be quiescent. All-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects are without cognition; therefore, such abiding and mental attention should also be known to be without cognition.

Śāriputra! The enlightenment of śrāvakas, the enlightenment of pratyekabuddhas, and unsurpassed enlightenment do not exist; therefore, such abiding and mental attention should also be known not to exist. The enlightenment of śrāvakas, the enlightenment of pratyekabuddhas, and unsurpassed enlightenment are not real; therefore, such abiding and mental attention should also be known not to be real.

The enlightenment of śrāvakas, the enlightenment of pratyekabuddhas, and unsurpassed enlightenment are without intrinsic nature; therefore, such abiding and mental attention should also be known to be without intrinsic nature. The enlightenment of śrāvakas, the enlightenment of pratyekabuddhas, and unsurpassed enlightenment are empty; therefore, such abiding and mental attention should also be known to be empty. The enlightenment of śrāvakas, the enlightenment of pratyekabuddhas, and unsurpassed enlightenment are remote and detached; therefore, such abiding and mental attention should also be known to be remote and detached.

The enlightenment of śrāvakas, the enlightenment of pratyekabuddhas, and unsurpassed enlightenment are quiescent; therefore, such abiding and mental attention should also be known to be quiescent. The enlightenment of śrāvakas, the enlightenment of pratyekabuddhas, and unsurpassed enlightenment are without cognition; therefore, such abiding and mental attention should also be known to be without cognition.

Śāriputra! For this reason, great bodhisattvas never abandon such abiding and mental attention, nor do they regard themselves as different from sentient beings, because all dharmas are without distinction.

At that time, the Blessed One praised Subhūti:

– Excellent! Excellent! You have skillfully expounded the Prajnaparamita for the great bodhisattvas. This is entirely due to the spiritual power of the Tathagata. Whoever wishes to expound the Prajnaparamita for the great bodhisattvas should expound it as you have done. Any great bodhisattva who wishes to train in the Prajnaparamita should train according to your exposition. Any great bodhisattva who trains in the Prajnaparamita according to your exposition will swiftly attain unsurpassed, complete, perfect enlightenment, turn the wheel of the sublime Dharma, and liberate immeasurable sentient beings.

When the Venerable Subhuti thus expounded the profound Prajnaparamita for the great bodhisattvas, this three-thousandfold great-thousand world-system trembled in six ways: it shook, shook greatly, and shook greatly everywhere; it surged upward, surged upward greatly, and surged upward greatly everywhere; it resounded, resounded greatly, and resounded greatly everywhere; it quaked, quaked greatly, and quaked greatly everywhere; it roared, roared greatly, and roared greatly everywhere; it thundered, thundered greatly, and thundered greatly everywhere.

Moreover, within this three-thousandfold great-thousand world-system, the east rose and the west sank; the west rose and the east sank; the south rose and the north sank; the north rose and the south sank; the center rose and the four sides sank; the four sides rose and the center sank.

At that time, the Blessed One smiled. The Venerable Subhuti immediately addressed the Buddha:

– For what reason and under what conditions do you smile?

The Buddha said to Subhuti:

– Just as I am now expounding the Prajnaparamita for the great bodhisattvas in this three-thousandfold great-thousand world-system, so too, throughout immeasurable, innumerable, and boundless worlds in the east, Tathagatas, Arhats, Perfectly Enlightened Ones are now expounding the Prajnaparamita for the great bodhisattvas. Throughout immeasurable, innumerable, and boundless worlds in the south, west, north, the four intermediate directions, above, and below, there are likewise Tathagatas, Arhats, Perfectly Enlightened Ones expounding the Prajnaparamita for the great bodhisattvas. Just as, while I am expounding the Prajnaparamita in this three-thousandfold great-thousand world-system, twelve nayutas of devas, humans, asuras, and others attain patient acceptance of the non-arising of dharmas, so too, throughout immeasurable, innumerable, and boundless worlds in the ten directions, Tathagatas, Arhats, Perfectly Enlightened Ones are now expounding the Prajnaparamita, and immeasurable, innumerable, and boundless sentient beings generate the aspiration for unsurpassed, complete, perfect enlightenment and obtain great benefit and well-being.

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