大般若波羅蜜多經

02

At that time, the venerable Śāriputra asked Subhūti:

“Through what causes and conditions is it said that the great bodhisattvas of the past are nonexistent and cannot be apprehended; that the great bodhisattvas of the future are nonexistent and cannot be apprehended; and that the great bodhisattvas of the present are nonexistent and cannot be apprehended? Through what conditions is it said: Form is without bounds; therefore, one should know that great bodhisattvas are also without bounds.

Feeling, perception, formations, and consciousness are without bounds; therefore, one should know that great bodhisattvas are also without bounds. Thus, up to the Śrāvaka Vehicle being without bounds, one should know that great bodhisattvas are also without bounds; and because the Pratyekabuddha Vehicle and the Great Vehicle are without bounds, one should know that great bodhisattvas are also without bounds?

“Through what conditions is it said: Within form itself, a great bodhisattva is nonexistent and cannot be apprehended; apart from form, a great bodhisattva is nonexistent and cannot be apprehended. Within feeling, perception, formations, and consciousness themselves, a great bodhisattva is nonexistent and cannot be apprehended; apart from feeling, perception, formations, and consciousness, a great bodhisattva is nonexistent and cannot be apprehended.

Thus, up to within the Śrāvaka Vehicle itself, a great bodhisattva is nonexistent and cannot be apprehended; apart from the Śrāvaka Vehicle, a great bodhisattva is nonexistent and cannot be apprehended. Within the Pratyekabuddha Vehicle and the Great Vehicle themselves, a great bodhisattva is nonexistent and cannot be apprehended; apart from the Pratyekabuddha Vehicle and the Great Vehicle, a great bodhisattva is nonexistent and cannot be apprehended?

“Through what conditions is it said: Among all these dharmas, in every way, in every place, and at every time, when I seek the great bodhisattvas, I neither see nor apprehend them at all; how, then, can I be told to instruct and transmit prajnaparamita to the great bodhisattvas?

“Through what conditions is it said: Those who are called ‘great bodhisattvas’ are merely conventional names and are entirely without intrinsic nature?

“Through what conditions is it said: Just as the self and so forth are ultimately unborn and are merely conventional names, entirely without intrinsic nature?

“Through what conditions is it said: All dharmas are likewise ultimately unborn and are merely conventional names, entirely without intrinsic nature?

“Through what conditions is it said: What forms are ultimately unborn? What feelings, perceptions, formations, and consciousnesses are ultimately unborn? Thus, up to what Śrāvaka Vehicles are ultimately unborn, and what Pratyekabuddha Vehicles and Great Vehicles are ultimately unborn?

“Through what conditions is it said: If they are ultimately unborn, then there is no designation ‘form,’ nor are there the designations ‘feeling,’ ‘perception,’ ‘formations,’ and ‘consciousness.’ Thus, up to if they are ultimately unborn, then there is no designation ‘Śrāvaka Vehicle,’ nor are there the designations ‘Pratyekabuddha Vehicle’ and ‘Great Vehicle’?

“Through what conditions is it said: How can I instruct and transmit ultimately unborn prajnaparamita to ultimately unborn great bodhisattvas?

“Through what conditions is it said: Apart from ultimate non-arising, there is no great bodhisattva who can practice for the fruit of unsurpassed, complete, perfect awakening?

“Through what conditions is it said: If a great bodhisattva, upon hearing this teaching, is neither confused nor distressed and regretful, and whose mind is neither alarmed nor afraid, one should know that this great bodhisattva is capable of practicing prajnaparamita? Venerable Sir, please explain this clearly so that I may understand.”

At that time, the venerable Subhūti said to Śāriputra:

“Regarding the Venerable One’s question: Through what conditions is it said that the great bodhisattvas of the past are nonexistent and cannot be apprehended, that the great bodhisattvas of the future are nonexistent and cannot be apprehended, and that the great bodhisattvas of the present are nonexistent and cannot be apprehended?

“Śāriputra! Because sentient beings are nonexistent, the great bodhisattvas of the past are nonexistent and cannot be apprehended. Because sentient beings are empty, the great bodhisattvas of the past are nonexistent and cannot be apprehended. Because sentient beings are detached, the great bodhisattvas of the past are nonexistent and cannot be apprehended. Because sentient beings have no intrinsic nature, the great bodhisattvas of the past are nonexistent and cannot be apprehended. The same applies to the great bodhisattvas of the future and the present: they are nonexistent and cannot be apprehended.

“Śāriputra! Because form is nonexistent, the great bodhisattvas of the past are nonexistent and cannot be apprehended; because feeling, perception, formations, and consciousness are nonexistent, the great bodhisattvas of the past are nonexistent and cannot be apprehended. Because form is empty, the great bodhisattvas of the past are nonexistent and cannot be apprehended; because feeling, perception, formations, and consciousness are empty, the great bodhisattvas of the past are nonexistent and cannot be apprehended.

Because form is detached, the great bodhisattvas of the past are nonexistent and cannot be apprehended; because feeling, perception, formations, and consciousness are detached, the great bodhisattvas of the past are nonexistent and cannot be apprehended. Because form has no intrinsic nature, the great bodhisattvas of the past are nonexistent and cannot be apprehended; because feeling, perception, formations, and consciousness have no intrinsic nature, the great bodhisattvas of the past are nonexistent and cannot be apprehended.

The same applies to the great bodhisattvas of the future and the present: they are nonexistent and cannot be apprehended.

“Śāriputra! Because the eye ayatana is nonexistent, the great bodhisattvas of the past are nonexistent and cannot be apprehended; because the ear, nose, tongue, body, and mind ayatanas are nonexistent, the great bodhisattvas of the past are nonexistent and cannot be apprehended. Because the eye ayatana is empty, the great bodhisattvas of the past are nonexistent and cannot be apprehended; because the ear, nose, tongue, body, and mind ayatanas are empty, the great bodhisattvas of the past are nonexistent and cannot be apprehended.

Because the eye ayatana is detached, the great bodhisattvas of the past are nonexistent and cannot be apprehended; because the ear, nose, tongue, body, and mind ayatanas are detached, the great bodhisattvas of the past are nonexistent and cannot be apprehended. Because the eye ayatana has no intrinsic nature, the great bodhisattvas of the past are nonexistent and cannot be apprehended; because the ear, nose, tongue, body, and mind ayatanas have no intrinsic nature, the great bodhisattvas of the past are nonexistent and cannot be apprehended.

The same applies to the great bodhisattvas of the future and the present: they are nonexistent and cannot be apprehended.

“Śāriputra! Because the form ayatana is nonexistent, the great bodhisattvas of the past are nonexistent and cannot be apprehended; because the sound, odor, taste, tangible-object, and dharma ayatanas are nonexistent, the great bodhisattvas of the past are nonexistent and cannot be apprehended. Because the form ayatana is empty, the great bodhisattvas of the past are nonexistent and cannot be apprehended; because the sound, odor, taste, tangible-object, and dharma ayatanas are empty, the great bodhisattvas of the past are nonexistent and cannot be apprehended.

Because the form ayatana is detached, the great bodhisattvas of the past are nonexistent and cannot be apprehended; because the sound, odor, taste, tangible-object, and dharma ayatanas are detached, the great bodhisattvas of the past are nonexistent and cannot be apprehended. Because the form ayatana has no intrinsic nature, the great bodhisattvas of the past are nonexistent and cannot be apprehended; because the sound, odor, taste, tangible-object, and dharma ayatanas have no intrinsic nature, the great bodhisattvas of the past are nonexistent and cannot be apprehended.

The same applies to the great bodhisattvas of the future and the present: they are nonexistent and cannot be apprehended.

“Śāriputra! Because the eye dhatu is nonexistent, the great bodhisattvas of the past are nonexistent and cannot be apprehended; because the ear, nose, tongue, body, and mind dhatus are nonexistent, the great bodhisattvas of the past are nonexistent and cannot be apprehended. Because the eye dhatu is empty, the great bodhisattvas of the past are nonexistent and cannot be apprehended; because the ear, nose, tongue, body, and mind dhatus are empty, the great bodhisattvas of the past are nonexistent and cannot be apprehended.

Because the eye dhatu is detached, the great bodhisattvas of the past are nonexistent and cannot be apprehended; because the ear, nose, tongue, body, and mind dhatus are detached, the great bodhisattvas of the past are nonexistent and cannot be apprehended. Because the eye dhatu has no intrinsic nature, the great bodhisattvas of the past are nonexistent and cannot be apprehended; because the ear, nose, tongue, body, and mind dhatus have no intrinsic nature, the great bodhisattvas of the past are nonexistent and cannot be apprehended.

The same applies to the great bodhisattvas of the future and the present: they are nonexistent and cannot be apprehended.”

Śāriputra! Because the visible-form dhatu has no existence, the great bodhisattvas of the past have no existence and are unobtainable; because the sound, odor, taste, tangible-object, and mental-object dhatus have no existence, the great bodhisattvas of the past have no existence and are unobtainable. Because the visible-form dhatu is empty, the great bodhisattvas of the past have no existence and are unobtainable; because the sound, odor, taste, tangible-object, and mental-object dhatus are empty, the great bodhisattvas of the past have no existence and are unobtainable.

Because the visible-form dhatu is remote and detached, the great bodhisattvas of the past have no existence and are unobtainable; because the sound, odor, taste, tangible-object, and mental-object dhatus are remote and detached, the great bodhisattvas of the past have no existence and are unobtainable. Because the visible-form dhatu has no intrinsic nature, the great bodhisattvas of the past have no existence and are unobtainable; because the sound, odor, taste, tangible-object, and mental-object dhatus have no intrinsic nature, the great bodhisattvas of the past have no existence and are unobtainable.

The same is true of the great bodhisattvas of the future and present: they have no existence and are unobtainable.

Śāriputra! Because the eye-consciousness dhatu has no existence, the great bodhisattvas of the past have no existence and are unobtainable; because the ear-, nose-, tongue-, body-, and mind-consciousness dhatus have no existence, the great bodhisattvas of the past have no existence and are unobtainable. Because the eye-consciousness dhatu is empty, the great bodhisattvas of the past have no existence and are unobtainable; because the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are empty, the great bodhisattvas of the past have no existence and are unobtainable.

Because the eye-consciousness dhatu is remote and detached, the great bodhisattvas of the past have no existence and are unobtainable; because the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are remote and detached, the great bodhisattvas of the past have no existence and are unobtainable. Because the eye-consciousness dhatu has no intrinsic nature, the great bodhisattvas of the past have no existence and are unobtainable; because the ear-, nose-, tongue-, body-, and mind-consciousness dhatus have no intrinsic nature, the great bodhisattvas of the past have no existence and are unobtainable.

The same is true of the great bodhisattvas of the future and present: they have no existence and are unobtainable.

Śāriputra! Because eye-contact has no existence, the great bodhisattvas of the past have no existence and are unobtainable; because ear-, nose-, tongue-, body-, and mind-contact have no existence, the great bodhisattvas of the past have no existence and are unobtainable. Because eye-contact is empty, the great bodhisattvas of the past have no existence and are unobtainable; because ear-, nose-, tongue-, body-, and mind-contact are empty, the great bodhisattvas of the past have no existence and are unobtainable.

Because eye-contact is remote and detached, the great bodhisattvas of the past have no existence and are unobtainable; because ear-, nose-, tongue-, body-, and mind-contact are remote and detached, the great bodhisattvas of the past have no existence and are unobtainable. Because eye-contact has no intrinsic nature, the great bodhisattvas of the past have no existence and are unobtainable; because ear-, nose-, tongue-, body-, and mind-contact have no intrinsic nature, the great bodhisattvas of the past have no existence and are unobtainable.

The same is true of the great bodhisattvas of the future and present: they have no existence and are unobtainable.

Śāriputra! Because the feelings arising with eye-contact as condition have no existence, the great bodhisattvas of the past have no existence and are unobtainable; because the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition have no existence, the great bodhisattvas of the past have no existence and are unobtainable. Because the feelings arising with eye-contact as condition are empty, the great bodhisattvas of the past have no existence and are unobtainable; because the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are empty, the great bodhisattvas of the past have no existence and are unobtainable.

Because the feelings arising with eye-contact as condition are remote and detached, the great bodhisattvas of the past have no existence and are unobtainable; because the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are remote and detached, the great bodhisattvas of the past have no existence and are unobtainable. Because the feelings arising with eye-contact as condition have no intrinsic nature, the great bodhisattvas of the past have no existence and are unobtainable; because the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition have no intrinsic nature, the great bodhisattvas of the past have no existence and are unobtainable.

The same is true of the great bodhisattvas of the future and present: they have no existence and are unobtainable.

Śāriputra! Because the prajnaparamita of generosity has no existence, the great bodhisattvas of the past have no existence and are unobtainable; because the prajnaparamitas of pure discipline, patient acceptance, diligence, meditation, and wisdom have no existence, the great bodhisattvas of the past have no existence and are unobtainable. Because the prajnaparamita of generosity is empty, the great bodhisattvas of the past have no existence and are unobtainable; because the prajnaparamitas of pure discipline, patient acceptance, diligence, meditation, and wisdom are empty, the great bodhisattvas of the past have no existence and are unobtainable.

Because the prajnaparamita of generosity is remote and detached, the great bodhisattvas of the past have no existence and are unobtainable; because the prajnaparamitas of pure discipline, patient acceptance, diligence, meditation, and wisdom are remote and detached, the great bodhisattvas of the past have no existence and are unobtainable. Because the prajnaparamita of generosity has no intrinsic nature, the great bodhisattvas of the past have no existence and are unobtainable; because the prajnaparamitas of pure discipline, patient acceptance, diligence, meditation, and wisdom have no intrinsic nature, the great bodhisattvas of the past have no existence and are unobtainable.

The same is true of the great bodhisattvas of the future and present: they have no existence and are unobtainable.

Śāriputra! Because the Dharma of internal emptiness has no existence, the great bodhisattvas of the past have no existence and are unobtainable; because the Dharmas of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion and non-dispersion, emptiness of fundamental nature, emptiness of individual and common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence have no existence, the great bodhisattvas of the past have no existence and are unobtainable.

Because the Dharma of internal emptiness is empty, the great bodhisattvas of the past have no existence and are unobtainable; because the Dharmas from external emptiness through the emptiness of the intrinsic nature of nonexistence are empty, the great bodhisattvas of the past have no existence and are unobtainable. Because the Dharma of internal emptiness is remote and detached, the great bodhisattvas of the past have no existence and are unobtainable; because the Dharmas from external emptiness through the emptiness of the intrinsic nature of nonexistence are remote and detached, the great bodhisattvas of the past have no existence and are unobtainable.

Because the Dharma of internal emptiness has no intrinsic nature, the great bodhisattvas of the past have no existence and are unobtainable; because the Dharmas from external emptiness through the emptiness of the intrinsic nature of nonexistence have no intrinsic nature, the great bodhisattvas of the past have no existence and are unobtainable. The same is true of the great bodhisattvas of the future and present: they have no existence and are unobtainable.

Śāriputra! Because the four establishments of mindfulness have no existence, the great bodhisattvas of the past have no existence and are unobtainable; because the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path have no existence, the great bodhisattvas of the past have no existence and are unobtainable. Because the four establishments of mindfulness are empty, the great bodhisattvas of the past have no existence and are unobtainable; because the four right efforts through the eightfold noble path are empty, the great bodhisattvas of the past have no existence and are unobtainable.

Because the four establishments of mindfulness are remote and detached, the great bodhisattvas of the past have no existence and are unobtainable; because the four right efforts through the eightfold noble path are remote and detached, the great bodhisattvas of the past have no existence and are unobtainable. Because the four establishments of mindfulness have no intrinsic nature, the great bodhisattvas of the past have no existence and are unobtainable; because the four right efforts through the eightfold noble path have no intrinsic nature, the great bodhisattvas of the past have no existence and are unobtainable.

The same is true of the great bodhisattvas of the future and present: they have no existence and are unobtainable.

Śāriputra! Likewise, because the ten powers of a Buddha are nonexistent, the great bodhisattvas of the past are nonexistent and unobtainable. Because the four fearlessnesses, the four kinds of unhindered understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are nonexistent, the great bodhisattvas of the past are nonexistent and unobtainable.

Because the ten powers of a Buddha are empty, the great bodhisattvas of the past are nonexistent and unobtainable; because the four fearlessnesses, up to and including the eighteen distinctive qualities of a Buddha, are empty, the great bodhisattvas of the past are nonexistent and unobtainable. Because the ten powers of a Buddha are removed from all things, the great bodhisattvas of the past are nonexistent and unobtainable; because the four fearlessnesses, up to and including the eighteen distinctive qualities of a Buddha, are removed from all things, the great bodhisattvas of the past are nonexistent and unobtainable.

Because the ten powers of a Buddha have no intrinsic nature, the great bodhisattvas of the past are nonexistent and unobtainable; because the four fearlessnesses, up to and including the eighteen distinctive qualities of a Buddha, have no intrinsic nature, the great bodhisattvas of the past are nonexistent and unobtainable. The great bodhisattvas of the future and present are likewise nonexistent and unobtainable.

Śāriputra! Because the Dharma of the śrāvakas is nonexistent, the great bodhisattvas of the past are nonexistent and unobtainable; because the Dharma of the pratyekabuddhas and the Dharma of the Buddhas are nonexistent, the great bodhisattvas of the past are nonexistent and unobtainable. Because the Dharma of the śrāvakas is empty, the great bodhisattvas of the past are nonexistent and unobtainable; because the Dharma of the pratyekabuddhas and the Dharma of the Buddhas are empty, the great bodhisattvas of the past are nonexistent and unobtainable.

Because the Dharma of the śrāvakas is removed from all things, the great bodhisattvas of the past are nonexistent and unobtainable; because the Dharma of the pratyekabuddhas and the Dharma of the Buddhas are removed from all things, the great bodhisattvas of the past are nonexistent and unobtainable. Because the Dharma of the śrāvakas has no intrinsic nature, the great bodhisattvas of the past are nonexistent and unobtainable; because the Dharma of the pratyekabuddhas and the Dharma of the Buddhas have no intrinsic nature, the great bodhisattvas of the past are nonexistent and unobtainable.

The great bodhisattvas of the future and present are likewise nonexistent and unobtainable.

Śāriputra! Because all gateways of samādhi are nonexistent, the great bodhisattvas of the past are nonexistent and unobtainable; because all gateways of dhāraṇī are nonexistent, the great bodhisattvas of the past are nonexistent and unobtainable. Because all gateways of samādhi are empty, the great bodhisattvas of the past are nonexistent and unobtainable; because all gateways of dhāraṇī are empty, the great bodhisattvas of the past are nonexistent and unobtainable.

Because all gateways of samādhi are removed from all things, the great bodhisattvas of the past are nonexistent and unobtainable; because all gateways of dhāraṇī are removed from all things, the great bodhisattvas of the past are nonexistent and unobtainable. Because all gateways of samādhi have no intrinsic nature, the great bodhisattvas of the past are nonexistent and unobtainable; because all gateways of dhāraṇī have no intrinsic nature, the great bodhisattvas of the past are nonexistent and unobtainable.

The great bodhisattvas of the future and present are likewise nonexistent and unobtainable.

Śāriputra! Because the dharmadhātu is nonexistent, the great bodhisattvas of the past are nonexistent and unobtainable; because suchness, the ultimate reality, the inconceivable realm, the realm of peace and security, and so forth are nonexistent, the great bodhisattvas of the past are nonexistent and unobtainable. Because the dharmadhātu is empty, the great bodhisattvas of the past are nonexistent and unobtainable; because suchness, the ultimate reality, the inconceivable realm, the realm of peace and security, and so forth are empty, the great bodhisattvas of the past are nonexistent and unobtainable.

Because the dharmadhātu is removed from all things, the great bodhisattvas of the past are nonexistent and unobtainable; because suchness, the ultimate reality, the inconceivable realm, the realm of peace and security, and so forth are removed from all things, the great bodhisattvas of the past are nonexistent and unobtainable. Because the dharmadhātu has no intrinsic nature, the great bodhisattvas of the past are nonexistent and unobtainable; because suchness, the ultimate reality, the inconceivable realm, the realm of peace and security, and so forth have no intrinsic nature, the great bodhisattvas of the past are nonexistent and unobtainable.

The great bodhisattvas of the future and present are likewise nonexistent and unobtainable.

Śāriputra! Because the Śrāvaka Vehicle is nonexistent, the great bodhisattvas of the past are nonexistent and unobtainable; because the Pratyekabuddha Vehicle and the Great Vehicle are nonexistent, the great bodhisattvas of the past are nonexistent and unobtainable. Because the Śrāvaka Vehicle is empty, the great bodhisattvas of the past are nonexistent and unobtainable; because the Pratyekabuddha Vehicle and the Great Vehicle are empty, the great bodhisattvas of the past are nonexistent and unobtainable.

Because the Śrāvaka Vehicle is removed from all things, the great bodhisattvas of the past are nonexistent and unobtainable; because the Pratyekabuddha Vehicle and the Great Vehicle are removed from all things, the great bodhisattvas of the past are nonexistent and unobtainable. Because the Śrāvaka Vehicle has no intrinsic nature, the great bodhisattvas of the past are nonexistent and unobtainable; because the Pratyekabuddha Vehicle and the Great Vehicle have no intrinsic nature, the great bodhisattvas of the past are nonexistent and unobtainable.

The great bodhisattvas of the future and present are likewise nonexistent and unobtainable.

Śāriputra! Because the knowledge of all things is nonexistent, the great bodhisattvas of the past are nonexistent and unobtainable; because the knowledge of the aspects of the paths and the knowledge of all aspects are nonexistent, the great bodhisattvas of the past are nonexistent and unobtainable. Because the knowledge of all things is empty, the great bodhisattvas of the past are nonexistent and unobtainable; because the knowledge of the aspects of the paths and the knowledge of all aspects are empty, the great bodhisattvas of the past are nonexistent and unobtainable.

Because the knowledge of all things is removed from all things, the great bodhisattvas of the past are nonexistent and unobtainable; because the knowledge of the aspects of the paths and the knowledge of all aspects are removed from all things, the great bodhisattvas of the past are nonexistent and unobtainable. Because the knowledge of all things has no intrinsic nature, the great bodhisattvas of the past are nonexistent and unobtainable; because the knowledge of the aspects of the paths and the knowledge of all aspects have no intrinsic nature, the great bodhisattvas of the past are nonexistent and unobtainable.

The great bodhisattvas of the future and present are likewise nonexistent and unobtainable. Why is this? Śāriputra! Because within such emptiness, the past is unobtainable, the future is unobtainable, the present is unobtainable, and a great bodhisattva is also unobtainable.

Śāriputra! Whether such emptiness, the past, the future, the present, or a great bodhisattva, all such dharmas are nondual and not divided into two.

Śāriputra! For this reason, I say: The great bodhisattvas of the past are nonexistent and unobtainable, the great bodhisattvas of the future are nonexistent and unobtainable, and the great bodhisattvas of the present are nonexistent and unobtainable.

Furthermore, Śāriputra! Regarding the Venerable One's question: For what reason is it said that, because form has no bounds or limits, one should know that a great bodhisattva likewise has no bounds or limits; and because feeling, perception, formations, and consciousness have no bounds or limits, one should know that a great bodhisattva likewise has no bounds or limits? And so on, up to: Because the Śrāvaka Vehicle has no bounds or limits, one should know that a great bodhisattva likewise has no bounds or limits; and because the Pratyekabuddha Vehicle and the Great Vehicle have no bounds or limits, one should know that a great bodhisattva likewise has no bounds or limits.

Śāriputra! Form is like space; feeling, perception, formations, and consciousness are like space. Why is this? In space, the preceding extent is unobtainable, the subsequent extent is unobtainable, and the intervening extent is unobtainable. Because all its inner extents are unobtainable, it is called space. Form through consciousness are likewise so: their preceding extent, subsequent extent, and intervening extent are all unobtainable. Why is this? Because the nature of form through consciousness is empty.

Śāriputra! In emptiness, the preceding extent is unobtainable, the subsequent extent is unobtainable, and the intervening extent is unobtainable. It is also because all those extents are unobtainable that it is called emptiness.

Śāriputra! For this reason I say: Since form is without bounds, you should know that great bodhisattvas are likewise without bounds; since feeling, perception, formations, and consciousness are without bounds, you should know that great bodhisattvas are likewise without bounds; and so it is with the three vehicles.

Furthermore, Śāriputra! Regarding the Venerable One’s question: For what reason is it said that within form, great bodhisattvas have no existence and are unobtainable, and apart from form, great bodhisattvas have no existence and are unobtainable? Within feeling, perception, formations, and consciousness, great bodhisattvas have no existence and are unobtainable, and apart from feeling, perception, formations, and consciousness, great bodhisattvas have no existence and are unobtainable.

Thus, even within the Śrāvaka Vehicle, great bodhisattvas have no existence and are unobtainable, and apart from the Śrāvaka Vehicle, great bodhisattvas have no existence and are unobtainable. Within the Pratyekabuddha Vehicle and the Great Vehicle, great bodhisattvas have no existence and are unobtainable, and apart from the Pratyekabuddha Vehicle and the Great Vehicle, great bodhisattvas have no existence and are unobtainable.

Śāriputra! Form and the emptiness of the nature of form; feeling, perception, formations, and consciousness and the emptiness of the nature of feeling, perception, formations, and consciousness. Why is this? Because within the emptiness of the nature of form, form has no existence and is unobtainable, and great bodhisattvas likewise have no existence and are unobtainable. Within the emptiness of the nature of feeling, perception, formations, and consciousness, feeling, perception, formations, and consciousness have no existence and are unobtainable, and great bodhisattvas likewise have no existence and are unobtainable.

Śāriputra! What is not form and the emptiness of the nature of what is not form; what is not feeling, perception, formations, and consciousness and the emptiness of the nature of what is not feeling, perception, formations, and consciousness. Why is this? Because within the emptiness of the nature of what is not form, what is not form has no existence and is unobtainable, and great bodhisattvas likewise have no existence and are unobtainable. Within the emptiness of the nature of what is not feeling, perception, formations, and consciousness, what is not feeling, perception, formations, and consciousness has no existence and is unobtainable, and great bodhisattvas likewise have no existence and are unobtainable.

Śāriputra! For this reason I say: Within form, great bodhisattvas have no existence and are unobtainable, and apart from form, great bodhisattvas have no existence and are unobtainable. Within feeling, perception, formations, and consciousness, great bodhisattvas have no existence and are unobtainable, and apart from feeling, perception, formations, and consciousness, great bodhisattvas have no existence and are unobtainable. And so it is with the three vehicles.

Furthermore, Śāriputra! Regarding the Venerable One’s question: For what reason is it said that when I seek great bodhisattvas among all these dharmas, in every category, in every place, and at every time, I am utterly unable to see or apprehend them? How, then, can you ask me to instruct and transmit the prajnaparamita to great bodhisattvas?

Śāriputra! Form—the nature of form is empty; form in relation to form has no existence and is unobtainable. Form in relation to feeling, perception, formations, and consciousness has no existence and is unobtainable.

Feeling, perception, formations, and consciousness within form likewise have no existence and are unobtainable. Feeling—the nature of feeling is empty; feeling in relation to feeling has no existence and is unobtainable. Feeling in relation to form, perception, formations, and consciousness has no existence and is unobtainable.

Form, perception, formations, and consciousness within feeling likewise have no existence and are unobtainable. Perception—the nature of perception is empty; perception in relation to perception has no existence and is unobtainable. Perception in relation to form, feeling, formations, and consciousness has no existence and is unobtainable.

Form, feeling, formations, and consciousness within perception likewise have no existence and are unobtainable. Formations—the nature of formations is empty; formations in relation to formations have no existence and are unobtainable. Formations in relation to form, feeling, perception, and consciousness have no existence and are unobtainable.

Form, feeling, perception, and consciousness within formations likewise have no existence and are unobtainable. Consciousness—the nature of consciousness is empty; consciousness in relation to consciousness has no existence and is unobtainable. Consciousness in relation to form, feeling, perception, and formations has no existence and is unobtainable.

Form, feeling, perception, and formations within consciousness likewise have no existence and are unobtainable.

Śāriputra! The eye ayatana—the nature of the eye ayatana is empty; the eye ayatana in relation to the eye ayatana has no existence and is unobtainable. The eye ayatana in relation to the ear, nose, tongue, body, and mind ayatanas has no existence and is unobtainable.

The ear, nose, tongue, body, and mind ayatanas within the eye ayatana likewise have no existence and are unobtainable. The ear ayatana—the nature of the ear ayatana is empty; the ear ayatana in relation to the ear ayatana has no existence and is unobtainable. The ear ayatana in relation to the eye, nose, tongue, body, and mind ayatanas has no existence and is unobtainable.

The eye, nose, tongue, body, and mind ayatanas within the ear ayatana likewise have no existence and are unobtainable. The nose ayatana—the nature of the nose ayatana is empty; the nose ayatana in relation to the nose ayatana has no existence and is unobtainable. The nose ayatana in relation to the eye, ear, tongue, body, and mind ayatanas has no existence and is unobtainable.

The eye, ear, tongue, body, and mind ayatanas within the nose ayatana likewise have no existence and are unobtainable. The tongue ayatana—the nature of the tongue ayatana is empty; the tongue ayatana in relation to the tongue ayatana has no existence and is unobtainable. The tongue ayatana in relation to the eye, ear, nose, body, and mind ayatanas has no existence and is unobtainable.

The eye, ear, nose, body, and mind ayatanas within the tongue ayatana likewise have no existence and are unobtainable. The body ayatana—the nature of the body ayatana is empty; the body ayatana in relation to the body ayatana has no existence and is unobtainable. The body ayatana in relation to the eye, ear, nose, tongue, and mind ayatanas has no existence and is unobtainable.

The eye, ear, nose, tongue, and mind ayatanas within the body ayatana likewise have no existence and are unobtainable. The mind ayatana—the nature of the mind ayatana is empty; the mind ayatana in relation to the mind ayatana has no existence and is unobtainable. The mind ayatana in relation to the eye, ear, nose, tongue, and body ayatanas has no existence and is unobtainable.

The eye, ear, nose, tongue, and body ayatanas within the mind ayatana likewise have no existence and are unobtainable.

Śāriputra! The form ayatana—the nature of the form ayatana is empty; the form ayatana in relation to the form ayatana has no existence and is unobtainable. The form ayatana in relation to the sound, odor, taste, tangible-object, and dharma ayatanas has no existence and is unobtainable.

The sound, odor, taste, tangible-object, and dharma ayatanas within the form ayatana likewise have no existence and are unobtainable. The sound ayatana—the nature of the sound ayatana is empty; the sound ayatana in relation to the sound ayatana has no existence and is unobtainable. The sound ayatana in relation to the form, odor, taste, tangible-object, and dharma ayatanas has no existence and is unobtainable.

The form, odor, taste, tangible-object, and dharma ayatanas within the sound ayatana likewise have no existence and are unobtainable. The odor ayatana—the nature of the odor ayatana is empty; the odor ayatana in relation to the odor ayatana has no existence and is unobtainable. The odor ayatana in relation to the form, sound, taste, tangible-object, and dharma ayatanas has no existence and is unobtainable.

The form, sound, taste, tangible-object, and dharma ayatanas within the odor ayatana likewise have no existence and are unobtainable. The taste ayatana—the nature of the taste ayatana is empty; the taste ayatana in relation to the taste ayatana has no existence and is unobtainable. The taste ayatana in relation to the form, sound, odor, tangible-object, and dharma ayatanas has no existence and is unobtainable.

The form, sound, odor, tangible-object, and dharma ayatanas within the taste ayatana likewise have no existence and are unobtainable. The tangible-object ayatana—the nature of the tangible-object ayatana is empty; the tangible-object ayatana in relation to the tangible-object ayatana has no existence and is unobtainable. The tangible-object ayatana in relation to the form, sound, odor, taste, and dharma ayatanas has no existence and is unobtainable.

The form, sound, odor, taste, and dharma ayatanas within the tangible-object ayatana likewise have no existence and are unobtainable. The dharma ayatana—the nature of the dharma ayatana is empty; the dharma ayatana in relation to the dharma ayatana has no existence and is unobtainable. The dharma ayatana in relation to the form, sound, odor, taste, and tangible-object ayatanas has no existence and is unobtainable.

The form, sound, odor, taste, and tangible-object ayatanas within the dharma ayatana likewise have no existence and are unobtainable.

Śāriputra! The eye dhatu is empty in its essential nature. The eye dhatu has no existence and cannot be apprehended in relation to the eye dhatu.

The eye dhatu has no existence and cannot be apprehended in relation to the ear, nose, tongue, body, or mind dhatu. The ear, nose, tongue, body, and mind dhatus within the eye dhatu likewise have no existence and cannot be apprehended. The ear dhatu is empty in its essential nature.

The ear dhatu has no existence and cannot be apprehended in relation to the ear dhatu. The ear dhatu has no existence and cannot be apprehended in relation to the eye, nose, tongue, body, or mind dhatu. The eye, nose, tongue, body, and mind dhatus within the ear dhatu likewise have no existence and cannot be apprehended.

The nose dhatu is empty in its essential nature. The nose dhatu has no existence and cannot be apprehended in relation to the nose dhatu. The nose dhatu has no existence and cannot be apprehended in relation to the eye, ear, tongue, body, or mind dhatu.

The eye, ear, tongue, body, and mind dhatus within the nose dhatu likewise have no existence and cannot be apprehended. The tongue dhatu is empty in its essential nature. The tongue dhatu has no existence and cannot be apprehended in relation to the tongue dhatu.

The tongue dhatu has no existence and cannot be apprehended in relation to the eye, ear, nose, body, or mind dhatu. The eye, ear, nose, body, and mind dhatus within the tongue dhatu likewise have no existence and cannot be apprehended. The body dhatu is empty in its essential nature.

The body dhatu has no existence and cannot be apprehended in relation to the body dhatu. The body dhatu has no existence and cannot be apprehended in relation to the eye, ear, nose, tongue, or mind dhatu. The eye, ear, nose, tongue, and mind dhatus within the body dhatu likewise have no existence and cannot be apprehended.

The mind dhatu is empty in its essential nature. The mind dhatu has no existence and cannot be apprehended in relation to the mind dhatu. The mind dhatu has no existence and cannot be apprehended in relation to the eye, ear, nose, tongue, or body dhatu.

The eye, ear, nose, tongue, and body dhatus within the mind dhatu likewise have no existence and cannot be apprehended.

Śāriputra! The form dhatu is empty in its essential nature. The form dhatu has no existence and cannot be apprehended in relation to the form dhatu.

The form dhatu has no existence and cannot be apprehended in relation to the sound, odor, taste, tangible-object, or mental-object dhatu. The sound, odor, taste, tangible-object, and mental-object dhatus within the form dhatu likewise have no existence and cannot be apprehended. The sound dhatu is empty in its essential nature.

The sound dhatu has no existence and cannot be apprehended in relation to the sound dhatu. The sound dhatu has no existence and cannot be apprehended in relation to the form, odor, taste, tangible-object, or mental-object dhatu. The form, odor, taste, tangible-object, and mental-object dhatus within the sound dhatu likewise have no existence and cannot be apprehended.

The odor dhatu is empty in its essential nature. The odor dhatu has no existence and cannot be apprehended in relation to the odor dhatu. The odor dhatu has no existence and cannot be apprehended in relation to the form, sound, taste, tangible-object, or mental-object dhatu.

The form, sound, taste, tangible-object, and mental-object dhatus within the odor dhatu likewise have no existence and cannot be apprehended. The taste dhatu is empty in its essential nature. The taste dhatu has no existence and cannot be apprehended in relation to the taste dhatu.

The taste dhatu has no existence and cannot be apprehended in relation to the form, sound, odor, tangible-object, or mental-object dhatu. The form, sound, odor, tangible-object, and mental-object dhatus within the taste dhatu likewise have no existence and cannot be apprehended. The tangible-object dhatu is empty in its essential nature.

The tangible-object dhatu has no existence and cannot be apprehended in relation to the tangible-object dhatu. The tangible-object dhatu has no existence and cannot be apprehended in relation to the form, sound, odor, taste, or mental-object dhatu. The form, sound, odor, taste, and mental-object dhatus within the tangible-object dhatu likewise have no existence and cannot be apprehended.

The mental-object dhatu is empty in its essential nature. The mental-object dhatu has no existence and cannot be apprehended in relation to the mental-object dhatu. The mental-object dhatu has no existence and cannot be apprehended in relation to the form, sound, odor, taste, or tangible-object dhatu.

The form, sound, odor, taste, and tangible-object dhatus within the mental-object dhatu likewise have no existence and cannot be apprehended.

Śāriputra! The eye-consciousness dhatu is empty in its essential nature. The eye-consciousness dhatu has no existence and cannot be apprehended in relation to the eye-consciousness dhatu.

The eye-consciousness dhatu has no existence and cannot be apprehended in relation to the ear-, nose-, tongue-, body-, or mind-consciousness dhatu. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus within the eye-consciousness dhatu likewise have no existence and cannot be apprehended. The ear-consciousness dhatu is empty in its essential nature.

The ear-consciousness dhatu has no existence and cannot be apprehended in relation to the ear-consciousness dhatu. The ear-consciousness dhatu has no existence and cannot be apprehended in relation to the eye-, nose-, tongue-, body-, or mind-consciousness dhatu. The eye-, nose-, tongue-, body-, and mind-consciousness dhatus within the ear-consciousness dhatu likewise have no existence and cannot be apprehended.

The nose-consciousness dhatu is empty in its essential nature. The nose-consciousness dhatu has no existence and cannot be apprehended in relation to the nose-consciousness dhatu. The nose-consciousness dhatu has no existence and cannot be apprehended in relation to the eye-, ear-, tongue-, body-, or mind-consciousness dhatu.

The eye-, ear-, tongue-, body-, and mind-consciousness dhatus within the nose-consciousness dhatu likewise have no existence and cannot be apprehended. The tongue-consciousness dhatu is empty in its essential nature. The tongue-consciousness dhatu has no existence and cannot be apprehended in relation to the tongue-consciousness dhatu.

The tongue-consciousness dhatu has no existence and cannot be apprehended in relation to the eye-, ear-, nose-, body-, or mind-consciousness dhatu. The eye-, ear-, nose-, body-, and mind-consciousness dhatus within the tongue-consciousness dhatu likewise have no existence and cannot be apprehended. The body-consciousness dhatu is empty in its essential nature.

The body-consciousness dhatu has no existence and cannot be apprehended in relation to the body-consciousness dhatu. The body-consciousness dhatu has no existence and cannot be apprehended in relation to the eye-, ear-, nose-, tongue-, or mind-consciousness dhatu. The eye-, ear-, nose-, tongue-, and mind-consciousness dhatus within the body-consciousness dhatu likewise have no existence and cannot be apprehended.

The mind-consciousness dhatu is empty in its essential nature. The mind-consciousness dhatu has no existence and cannot be apprehended in relation to the mind-consciousness dhatu. The mind-consciousness dhatu has no existence and cannot be apprehended in relation to the eye-, ear-, nose-, tongue-, or body-consciousness dhatu.

The eye-, ear-, nose-, tongue-, and body-consciousness dhatus within the mind-consciousness dhatu likewise have no existence and cannot be apprehended.

Śāriputra! Eye-contact is empty in its essential nature. Eye-contact has no existence and cannot be apprehended in relation to eye-contact.

Eye-contact has no existence and cannot be apprehended in relation to ear-, nose-, tongue-, body-, or mind-contact. Ear-, nose-, tongue-, body-, and mind-contact within eye-contact likewise have no existence and cannot be apprehended. Ear-contact is empty in its essential nature.

Ear-contact has no existence and cannot be apprehended in relation to ear-contact. Ear-contact has no existence and cannot be apprehended in relation to eye-, nose-, tongue-, body-, or mind-contact. Eye-, nose-, tongue-, body-, and mind-contact within ear-contact likewise have no existence and cannot be apprehended.

Nose-contact is empty in its essential nature. Nose-contact has no existence and cannot be apprehended in relation to nose-contact. Nose-contact has no existence and cannot be apprehended in relation to eye-, ear-, tongue-, body-, or mind-contact.

Eye-, ear-, tongue-, body-, and mind-contact within nose-contact likewise have no existence and cannot be apprehended. Tongue-contact is empty in its essential nature. Tongue-contact has no existence and cannot be apprehended in relation to tongue-contact.

Tongue-contact has no existence and cannot be apprehended in relation to eye-, ear-, nose-, body-, or mind-contact. Eye-, ear-, nose-, body-, and mind-contact within tongue-contact likewise have no existence and cannot be apprehended. Body-contact is empty in its essential nature.

Body-contact has no existence and cannot be apprehended in relation to body-contact. Body-contact has no existence and cannot be apprehended in relation to eye-, ear-, nose-, tongue-, or mind-contact. Eye-, ear-, nose-, tongue-, and mind-contact within body-contact likewise have no existence and cannot be apprehended.

Mind-contact is empty in its essential nature. Mind-contact has no existence and cannot be apprehended in relation to mind-contact. Mind-contact has no existence and cannot be apprehended in relation to eye-, ear-, nose-, tongue-, or body-contact.

Eye-, ear-, nose-, tongue-, and body-contact within mind-contact likewise have no existence and cannot be apprehended.

Śāriputra! The feelings that arise with eye-contact as condition are empty in nature. The feelings that arise with eye-contact as condition, in relation to the feelings that arise with eye-contact as condition, have no existence and are unobtainable.

The feelings that arise with eye-contact as condition, in relation to the feelings that arise with ear-, nose-, tongue-, body-, and mind-contact as condition, have no existence and are unobtainable. The feelings that arise with ear-, nose-, tongue-, body-, and mind-contact as condition, within the feelings that arise with eye-contact as condition, likewise have no existence and are unobtainable. The feelings that arise with ear-contact as condition are empty in nature.

The feelings that arise with ear-contact as condition, in relation to the feelings that arise with ear-contact as condition, have no existence and are unobtainable. The feelings that arise with ear-contact as condition, in relation to the feelings that arise with eye-, nose-, tongue-, body-, and mind-contact as condition, have no existence and are unobtainable. The feelings that arise with eye-, nose-, tongue-, body-, and mind-contact as condition, within the feelings that arise with ear-contact as condition, likewise have no existence and are unobtainable.

The feelings that arise with nose-contact as condition are empty in nature. The feelings that arise with nose-contact as condition, in relation to the feelings that arise with nose-contact as condition, have no existence and are unobtainable. The feelings that arise with nose-contact as condition, in relation to the feelings that arise with eye-, ear-, tongue-, body-, and mind-contact as condition, have no existence and are unobtainable.

The feelings that arise with eye-, ear-, tongue-, body-, and mind-contact as condition, within the feelings that arise with nose-contact as condition, likewise have no existence and are unobtainable. The feelings that arise with tongue-contact as condition are empty in nature. The feelings that arise with tongue-contact as condition, in relation to the feelings that arise with tongue-contact as condition, have no existence and are unobtainable.

The feelings that arise with tongue-contact as condition, in relation to the feelings that arise with eye-, ear-, nose-, body-, and mind-contact as condition, have no existence and are unobtainable. The feelings that arise with eye-, ear-, nose-, body-, and mind-contact as condition, within the feelings that arise with tongue-contact as condition, likewise have no existence and are unobtainable. The feelings that arise with body-contact as condition are empty in nature.

The feelings that arise with body-contact as condition, in relation to the feelings that arise with body-contact as condition, have no existence and are unobtainable. The feelings that arise with body-contact as condition, in relation to the feelings that arise with eye-, ear-, nose-, tongue-, and mind-contact as condition, have no existence and are unobtainable. The feelings that arise with eye-, ear-, nose-, tongue-, and mind-contact as condition, within the feelings that arise with body-contact as condition, likewise have no existence and are unobtainable.

The feelings that arise with mind-contact as condition are empty in nature. The feelings that arise with mind-contact as condition, in relation to the feelings that arise with mind-contact as condition, have no existence and are unobtainable. The feelings that arise with mind-contact as condition, in relation to the feelings that arise with eye-, ear-, nose-, tongue-, and body-contact as condition, have no existence and are unobtainable.

The feelings that arise with eye-, ear-, nose-, tongue-, and body-contact as condition, within the feelings that arise with mind-contact as condition, likewise have no existence and are unobtainable.

Fascicle 421

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