THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 66
Chapter 18: WITHOUT ATTAINMENT (6)
Śāriputra, because the nature of the dharmas of the ordinary-person stage is empty, the dharmas of the ordinary-person stage with respect to the dharmas of the ordinary-person stage have no ownership and cannot be grasped; the dharmas of the ordinary-person stage with respect to the dharmas of the Lineage stage have no ownership and cannot be grasped. Because the nature of the dharmas of the Lineage stage is empty, the dharmas of the Lineage stage with respect to the dharmas of the Lineage stage have no ownership and cannot be grasped; the dharmas of the Lineage stage with respect to the dharmas of the ordinary-person stage have no ownership and cannot be grasped; the dharmas of the ordinary-person and Lineage stages with respect to the dharmas of the Eighth stage have no ownership and cannot be grasped. Because the nature of the dharmas of the Eighth stage is empty, the dharmas of the Eighth stage with respect to the dharmas of the Eighth stage have no ownership and cannot be grasped; the dharmas of the Eighth stage with respect to the dharmas of the ordinary-person and Lineage stages have no ownership and cannot be grasped; the dharmas of the ordinary-person, Lineage, and Eighth stages with respect to the dharmas of the Perfect Vision stage have no ownership and cannot be grasped. Because the nature of the dharmas of the Perfect Vision stage is empty, the dharmas of the Radiant Wisdom stage with respect to the dharmas of the Perfect Vision stage have no ownership and cannot be grasped; the dharmas of the Perfect Vision stage with respect to the dharmas of the ordinary-person, Lineage, and Eighth stages have no ownership and cannot be grasped; the dharmas of the ordinary-person, Lineage, Eighth, and Perfect Vision stages with respect to the dharmas of the Diminishing stage have no ownership and cannot be grasped. Because the nature of the dharmas of the Diminishing stage is empty, the dharmas of the Diminishing stage with respect to the dharmas of the Diminishing stage have no ownership and cannot be grasped; the dharmas of the Diminishing stage with respect to the dharmas of the ordinary-person, Lineage, Eighth, and Perfect Vision stages have no ownership and cannot be grasped; the dharmas of the ordinary-person, Lineage, Eighth, Perfect Vision, and Diminishing stages with respect to the dharmas of the Free-from-Desire stage have no ownership and cannot be grasped. Because the nature of the dharmas of the Free-from-Desire stage is empty, the dharmas of the Free-from-Desire stage with respect to the dharmas of the Free-from-Desire stage have no ownership and cannot be grasped; the dharmas of the Free-from-Desire stage with respect to the dharmas of the ordinary-person, Lineage, Eighth, Perfect Vision, and Diminishing stages have no ownership and cannot be grasped; the dharmas of the ordinary-person, Lineage, Eighth, Perfect Vision, Diminishing, and Free-from-Desire stages with respect to the dharmas of the Already-Accomplished stage have no ownership and cannot be grasped. Because the nature of the dharmas of the Already-Accomplished stage is empty, the dharmas of the Already-Accomplished stage with respect to the dharmas of the Already-Accomplished stage have no ownership and cannot be grasped; the dharmas of the Already-Accomplished stage with respect to the dharmas of the ordinary-person, Lineage, Eighth, Perfect Vision, Diminishing, and Free-from-Desire stages have no ownership and cannot be grasped; the dharmas of the ordinary-person, Lineage, Eighth, Perfect Vision, Diminishing, Free-from-Desire, and Already-Accomplished stages with respect to the dharmas of the Pratyekabuddha stage have no ownership and cannot be grasped.
Because the nature of the dharmas of the Pratyekabuddha stage is empty, the dharmas of the Pratyekabuddha stage with respect to the dharmas of the Pratyekabuddha stage have no ownership and cannot be grasped; the dharmas of the Pratyekabuddha stage with respect to the dharmas of the ordinary-person, Lineage, Eighth, Perfect Vision, Diminishing, Free-from-Desire, and Already-Accomplished stages have no ownership and cannot be grasped; the dharmas of the ordinary-person, Lineage, Eighth, Perfect Vision, Diminishing, Free-from-Desire, Already-Accomplished, and Pratyekabuddha stages with respect to the dharmas of the Bodhisattva stage have no ownership and cannot be grasped. Because the nature of the dharmas of the Bodhisattva stage is empty, the dharmas of the Bodhisattva stage with respect to the dharmas of the Bodhisattva stage have no ownership and cannot be grasped; the dharmas of the Bodhisattva stage with respect to the dharmas of the ordinary-person, Lineage, Eighth, Perfect Vision, Diminishing, Free-from-Desire, Already-Accomplished, and Pratyekabuddha stages have no ownership and cannot be grasped; the dharmas of the ordinary-person, Lineage, Eighth, Perfect Vision, Diminishing, Free-from-Desire, Already-Accomplished, Pratyekabuddha, and Bodhisattva stages with respect to the dharmas of the Tathāgata stage have no ownership and cannot be grasped. Because the nature of the dharmas of the Tathāgata stage is empty, the dharmas of the Tathāgata stage with respect to the dharmas of the Tathāgata stage have no ownership and cannot be grasped; the dharmas of the Tathāgata stage with respect to the dharmas of the ordinary-person, Lineage, Eighth, Perfect Vision, Diminishing, Free-from-Desire, Already-Accomplished, Pratyekabuddha, and Bodhisattva stages have no ownership and cannot be grasped.
Śāriputra, regarding such dharmas, I use all skillful means, all locations, and all times to seek the Great Bodhisattva — yet there is also no ownership and cannot be grasped. Why? Because the self-nature is empty.
Śāriputra, because the nature of the ordinary-person stage is empty, the ordinary-person stage with respect to the ordinary-person stage has no ownership and cannot be grasped; the ordinary-person stage with respect to the Lineage stage has no ownership and cannot be grasped. Because the nature of the Lineage stage is empty, the Lineage stage with respect to the Lineage stage has no ownership and cannot be grasped; the Lineage stage with respect to the ordinary-person stage has no ownership and cannot be grasped; the ordinary-person and Lineage stages with respect to the Eighth stage have no ownership and cannot be grasped. Because the nature of the Eighth stage is empty, the Eighth stage with respect to the Eighth stage has no ownership and cannot be grasped; the Eighth stage with respect to the ordinary-person and Lineage stages has no ownership and cannot be grasped; the ordinary-person, Lineage, and Eighth stages with respect to the Perfect Vision stage have no ownership and cannot be grasped. Because the nature of the Perfect Vision stage is empty, the Radiant Wisdom stage with respect to the Perfect Vision stage has no ownership and cannot be grasped; the Perfect Vision stage with respect to the ordinary-person, Lineage, and Eighth stages has no ownership and cannot be grasped; the ordinary-person, Lineage, Eighth, and Perfect Vision stages with respect to the Diminishing stage have no ownership and cannot be grasped. Because the nature of the Diminishing stage is empty, the Diminishing stage with respect to the Diminishing stage has no ownership and cannot be grasped; the Diminishing stage with respect to the ordinary-person, Lineage, Eighth, and Perfect Vision stages has no ownership and cannot be grasped; the ordinary-person, Lineage, Eighth, Perfect Vision, and Diminishing stages with respect to the Free-from-Desire stage have no ownership and cannot be grasped. Because the nature of the Free-from-Desire stage is empty, the Free-from-Desire stage with respect to the Free-from-Desire stage has no ownership and cannot be grasped; the Free-from-Desire stage with respect to the ordinary-person, Lineage, Eighth, Perfect Vision, and Diminishing stages has no ownership and cannot be grasped; the ordinary-person, Lineage, Eighth, Perfect Vision, Diminishing, and Free-from-Desire stages with respect to the Already-Accomplished stage have no ownership and cannot be grasped.
Because the nature of the Already-Accomplished stage is empty, the Already-Accomplished stage with respect to the Already-Accomplished stage has no ownership and cannot be grasped; the Already-Accomplished stage with respect to the ordinary-person, Lineage, Eighth, Perfect Vision, Diminishing, and Free-from-Desire stages has no ownership and cannot be grasped; the ordinary-person, Lineage, Eighth, Perfect Vision, Diminishing, Free-from-Desire, and Already-Accomplished stages with respect to the Pratyekabuddha stage have no ownership and cannot be grasped. Because the nature of the Pratyekabuddha stage is empty, the Pratyekabuddha stage with respect to the Pratyekabuddha stage has no ownership and cannot be grasped; the Pratyekabuddha stage with respect to the ordinary-person, Lineage, Eighth, Perfect Vision, Diminishing, Free-from-Desire, and Already-Accomplished stages has no ownership and cannot be grasped; the ordinary-person, Lineage, Eighth, Perfect Vision, Diminishing, Free-from-Desire, Already-Accomplished, and Pratyekabuddha stages with respect to the Bodhisattva stage have no ownership and cannot be grasped. Because the nature of the Bodhisattva stage is empty, the Bodhisattva stage with respect to the Bodhisattva stage has no ownership and cannot be grasped; the Bodhisattva stage with respect to the ordinary-person, Lineage, Eighth, Perfect Vision, Diminishing, Free-from-Desire, Already-Accomplished, and Pratyekabuddha stages has no ownership and cannot be grasped; the ordinary-person, Lineage, Eighth, Perfect Vision, Diminishing, Free-from-Desire, Already-Accomplished, Pratyekabuddha, and Bodhisattva stages with respect to the Tathāgata stage have no ownership and cannot be grasped. Because the nature of the Tathāgata stage is empty, the Tathāgata stage with respect to the Tathāgata stage has no ownership and cannot be grasped; the Tathāgata stage with respect to the ordinary-person, Lineage, Eighth, Perfect Vision, Diminishing, Free-from-Desire, Already-Accomplished, Pratyekabuddha, and Bodhisattva stages has no ownership and cannot be grasped.
Śāriputra, regarding such dharmas, I use all skillful means, all locations, and all times to seek the Great Bodhisattva — yet there is also no ownership and cannot be grasped. Why? Because the self-nature is empty.
Śāriputra, because the nature of the dharma of the stream-entry path is empty, the dharma of the stream-entry path with respect to the dharma of the stream-entry path has no ownership and cannot be grasped; the dharma of the stream-entry path with respect to the dharma of the stream-entry fruit has no ownership and cannot be grasped. Because the nature of the dharma of the stream-entry fruit is empty, the dharma of the stream-entry fruit with respect to the dharma of the stream-entry fruit has no ownership and cannot be grasped; the dharma of the stream-entry fruit with respect to the dharma of the stream-entry path has no ownership and cannot be grasped; the dharmas of the stream-entry path and stream-entry fruit with respect to the dharma of the once-return path have no ownership and cannot be grasped. Because the nature of the dharma of the once-return path is empty, the dharma of the once-return path with respect to the dharmas of the stream-entry path and stream-entry fruit has no ownership and cannot be grasped; the dharmas from the stream-entry path through the once-return path with respect to the dharma of the once-return fruit have no ownership and cannot be grasped. Because the nature of the dharma of the once-return fruit is empty, the dharma of the once-return fruit with respect to the dharma of the once-return fruit has no ownership and cannot be grasped; the dharma of the once-return fruit with respect to the dharmas from the stream-entry path through the once-return path has no ownership and cannot be grasped; the dharmas from the stream-entry path through the once-return fruit with respect to the dharma of the non-return path have no ownership and cannot be grasped. Because the nature of the dharma of the non-return path is empty, the dharma of the non-return path with respect to the dharma of the non-return path has no ownership and cannot be grasped; the dharma of the non-return path with respect to the dharmas from the stream-entry path through the once-return fruit has no ownership and cannot be grasped; the dharmas from the stream-entry path through the non-return path with respect to the dharma of the non-return fruit have no ownership and cannot be grasped.
Because the nature of the dharma of the non-return fruit is empty, the dharma of the non-return fruit with respect to the dharma of the non-return fruit has no ownership and cannot be grasped; the dharma of the non-return fruit with respect to the dharmas from the stream-entry path through the non-return path has no ownership and cannot be grasped; the dharmas from the stream-entry path through the non-return fruit with respect to the dharma of the arahant path have no ownership and cannot be grasped. Because the nature of the dharma of the arahant path is empty, the dharma of the arahant path with respect to the dharma of the arahant path has no ownership and cannot be grasped; the dharma of the arahant path with respect to the dharmas from the stream-entry path through the non-return fruit has no ownership and cannot be grasped; the dharmas from the stream-entry path through the arahant path with respect to the dharma of the arahant fruit have no ownership and cannot be grasped. Because the nature of the dharma of the arahant fruit is empty, the dharma of the arahant fruit with respect to the dharma of the arahant fruit has no ownership and cannot be grasped; the dharma of the arahant fruit with respect to the dharmas from the stream-entry path through the arahant path has no ownership and cannot be grasped; the dharmas from the stream-entry path through the arahant fruit with respect to the dharma of the pratyekabuddha path have no ownership and cannot be grasped. Because the nature of the dharma of the pratyekabuddha path is empty, the dharma of the pratyekabuddha path with respect to the dharma of the pratyekabuddha path has no ownership and cannot be grasped; the dharma of the pratyekabuddha path with respect to the dharmas from the stream-entry path through the arahant fruit has no ownership and cannot be grasped; the dharmas from the stream-entry path through the pratyekabuddha path with respect to the dharma of the pratyekabuddha fruit have no ownership and cannot be grasped.
Because the nature of the dharma of the pratyekabuddha fruit is empty, the dharma of the pratyekabuddha fruit with respect to the dharma of the pratyekabuddha fruit has no ownership and cannot be grasped; the dharma of the pratyekabuddha fruit with respect to the dharmas from the stream-entry path through the pratyekabuddha path has no ownership and cannot be grasped; the dharmas from the stream-entry path through the pratyekabuddha fruit with respect to the dharma of the Great Bodhisattva have no ownership and cannot be grasped. Because the nature of the dharma of the Great Bodhisattva is empty, the dharma of the Great Bodhisattva with respect to the dharma of the Great Bodhisattva has no ownership and cannot be grasped; the dharma of the Great Bodhisattva with respect to the dharmas from the stream-entry path through the pratyekabuddha fruit has no ownership and cannot be grasped; the dharmas from the stream-entry path through the Great Bodhisattva with respect to the dharma of the Buddha’s Perfect Complete Awakening have no ownership and cannot be grasped. Because the nature of the dharma of the Buddha’s Perfect Complete Awakening is empty, the dharma of the Buddha’s Perfect Complete Awakening with respect to the dharma of the Buddha’s Perfect Complete Awakening has no ownership and cannot be grasped; the dharma of the Buddha’s Perfect Complete Awakening with respect to the dharmas from the stream-entry path through the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, regarding such dharmas, I use all skillful means, all locations, and all times to seek the Great Bodhisattva — yet there is also no ownership and cannot be grasped. Why? Because the self-nature is empty.
Śāriputra, because the nature of the stream-entry path is empty, the stream-entry path with respect to the stream-entry path has no ownership and cannot be grasped; the stream-entry path with respect to the stream-entry fruit has no ownership and cannot be grasped. Because the nature of the stream-entry fruit is empty, the stream-entry fruit with respect to the stream-entry fruit has no ownership and cannot be grasped; the stream-entry fruit with respect to the stream-entry path has no ownership and cannot be grasped; the stream-entry path and stream-entry fruit with respect to the once-return path have no ownership and cannot be grasped. Because the nature of the once-return path is empty, the once-return path with respect to the stream-entry path and stream-entry fruit has no ownership and cannot be grasped; the stream-entry path through the once-return path with respect to the once-return fruit have no ownership and cannot be grasped. Because the nature of the once-return fruit is empty, the once-return fruit with respect to the once-return fruit has no ownership and cannot be grasped; the once-return fruit with respect to the stream-entry path through the once-return path has no ownership and cannot be grasped; the stream-entry path through the once-return fruit with respect to the non-return path have no ownership and cannot be grasped. Because the nature of the non-return path is empty, the non-return path with respect to the non-return path has no ownership and cannot be grasped; the non-return path with respect to the stream-entry path through the once-return fruit has no ownership and cannot be grasped; the stream-entry path through the non-return path with respect to the non-return fruit have no ownership and cannot be grasped.
Because the nature of the non-return fruit is empty, the non-return fruit with respect to the non-return fruit has no ownership and cannot be grasped; the non-return fruit with respect to the stream-entry path through the non-return path has no ownership and cannot be grasped; the stream-entry path through the non-return fruit with respect to the arahant path have no ownership and cannot be grasped. Because the nature of the arahant path is empty, the arahant path with respect to the arahant path has no ownership and cannot be grasped; the arahant path with respect to the stream-entry path through the non-return fruit has no ownership and cannot be grasped; the stream-entry path through the arahant path with respect to the arahant fruit have no ownership and cannot be grasped. Because the nature of the arahant fruit is empty, the arahant fruit with respect to the arahant fruit has no ownership and cannot be grasped; the arahant fruit with respect to the stream-entry path through the arahant path has no ownership and cannot be grasped; the stream-entry path through the arahant fruit with respect to the pratyekabuddha path have no ownership and cannot be grasped. Because the nature of the pratyekabuddha path is empty, the pratyekabuddha path with respect to the pratyekabuddha path has no ownership and cannot be grasped; the pratyekabuddha path with respect to the stream-entry path through the arahant fruit has no ownership and cannot be grasped; the stream-entry path through the pratyekabuddha path with respect to the pratyekabuddha fruit have no ownership and cannot be grasped. Because the nature of the pratyekabuddha fruit is empty, the pratyekabuddha fruit with respect to the pratyekabuddha fruit has no ownership and cannot be grasped; the pratyekabuddha fruit with respect to the stream-entry path through the pratyekabuddha path has no ownership and cannot be grasped; the stream-entry path through the pratyekabuddha fruit with respect to the Great Bodhisattva have no ownership and cannot be grasped. Because the nature of the Great Bodhisattva is empty, the Great Bodhisattva with respect to the Great Bodhisattva has no ownership and cannot be grasped; the Great Bodhisattva with respect to the stream-entry path through the pratyekabuddha fruit has no ownership and cannot be grasped; the stream-entry path through the Great Bodhisattva with respect to the Buddha’s Perfect Complete Awakening have no ownership and cannot be grasped. Because the nature of the Buddha’s Perfect Complete Awakening is empty, the Buddha’s Perfect Complete Awakening with respect to the Buddha’s Perfect Complete Awakening has no ownership and cannot be grasped; the Buddha’s Perfect Complete Awakening with respect to the stream-entry path through the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, regarding such dharmas, I use all skillful means, all locations, and all times to seek the Great Bodhisattva — yet there is also no ownership and cannot be grasped. Why? Because the self-nature is empty.
Śāriputra, because the nature of the Great Bodhisattva is empty, the Great Bodhisattva with respect to the Great Bodhisattva has no ownership and cannot be grasped; the Great Bodhisattva with respect to the perfection of wisdom has no ownership and cannot be grasped. Because the nature of the perfection of wisdom is empty, the perfection of wisdom with respect to the perfection of wisdom has no ownership and cannot be grasped; the perfection of wisdom with respect to the Great Bodhisattva has no ownership and cannot be grasped; the Great Bodhisattva and the perfection of wisdom with respect to the instruction and transmission have no ownership and cannot be grasped. Because the nature of the instruction and transmission is empty, the instruction and transmission with respect to the instruction and transmission has no ownership and cannot be grasped; the instruction and transmission with respect to the Great Bodhisattva and the perfection of wisdom has no ownership and cannot be grasped.
Śāriputra, regarding such dharmas, I use all skillful means, all locations, and all times to seek the Great Bodhisattva — yet there is also no ownership and cannot be grasped. Why? Because the self-nature is empty.
Śāriputra, for this reason I say: within all dharmas, using all skillful means, all locations, and all times to seek the Great Bodhisattva — yet there is entirely no object to cognize and ultimately no ownership and cannot be grasped. Why then would you tell me to use the perfection of wisdom to instruct and transmit to the Great Bodhisattvas?
At that time, the Elder Subhūti again answered Śāriputra:
“As the Venerable has asked, for what reason is the Great Bodhisattva only a conventional designation? Śāriputra, because the name ‘Great Bodhisattva’ is only externally subsumed.”
Śāriputra asked Subhūti:
“For what reason do you say that the name ‘Great Bodhisattva’ is only externally subsumed?”
Subhūti replied:
“Just as the names of all dharmas are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within dharmas there is no name, within names there are no dharmas, they neither come together nor separate, they are only conventionally displayed. Why? Because all dharmas together with names — their self-nature is all ’empty’; within that emptiness of self-nature, whether all dharmas or names, none have ownership and cannot be grasped. Therefore the name ‘Great Bodhisattva’ is also just so — only externally subsumed. In the ten directions and three times it comes from nowhere, goes nowhere, and abides nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all empty; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of form is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within form there is no name, within the name there is no form, they neither come together nor separate, only conventionally displayed. Why? Because form together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether form or the name, none have ownership and cannot be grasped. Just as the names of feeling, perception, formation, and consciousness are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within feeling, perception, formation, and consciousness there are no names, within the names there are no feeling, perception, formation, or consciousness, they neither come together nor separate, only conventionally displayed. Why? Because feeling, perception, formation, and consciousness together with names — their self-nature is all ’empty’; within that emptiness of self-nature, whether feeling, perception, formation, consciousness, or names, none have ownership and cannot be grasped. The name ‘Great Bodhisattva’ is also just so — only externally subsumed, in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the eye base is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the eye base there is no name, within the name there is no eye base, they neither come together nor separate, only conventionally displayed. Why? Because the eye base together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the eye base or the name, none have ownership and cannot be grasped. Just as the names of the ear, nose, tongue, body, and mind bases are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the ear, nose, tongue, body, and mind bases there are no names, within the names there are no ear, nose, tongue, body, or mind bases, they neither come together nor separate, only conventionally displayed. Why? Because the ear, nose, tongue, body, and mind bases together with names — their self-nature is all ’empty’; within that emptiness of self-nature, whether the ear, nose, tongue, body, mind bases, or names, none have ownership and cannot be grasped. The name ‘Great Bodhisattva’ is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the form base is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the form base there is no name, within the name there is no form base, they neither come together nor separate, only conventionally displayed. Why? Because the form base together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the form base or the name, none have ownership and cannot be grasped. Just as the names of the sound, smell, taste, touch, and dharma bases are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the sound, smell, taste, touch, and dharma bases there are no names, within the names there are no sound, smell, taste, touch, or dharma bases, they neither come together nor separate, only conventionally displayed. Why? Because the sound, smell, taste, touch, and dharma bases together with names — their self-nature is all ’empty’; within that emptiness of self-nature, whether the sound, smell, taste, touch, dharma bases, or names, none have ownership and cannot be grasped. The name ‘Great Bodhisattva’ is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the eye element is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the eye element there is no name, within the name there is no eye element, they neither come together nor separate, only conventionally displayed. Why? Because the eye element together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the eye element or the name, none have ownership and cannot be grasped. Just as the names of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the form element, eye consciousness element, eye contact, and feelings arising from eye contact as condition there are no names, within the names there are no form element, eye consciousness element, eye contact, or feelings arising from eye contact as condition, they neither come together nor separate, only conventionally displayed. Why? Because the form element, eye consciousness element, eye contact, and feelings arising from eye contact as condition together with names — their self-nature is all ’empty’; within that emptiness of self-nature, whether the form element, eye consciousness element, eye contact, feelings arising from eye contact as condition, or names, none have ownership and cannot be grasped. The name ‘Great Bodhisattva’ is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the ear element is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the ear element there is no name, within the name there is no ear element, they neither come together nor separate, only conventionally displayed. Why? Because the ear element together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the ear element or the name, none have ownership and cannot be grasped. Just as the names of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the sound element, ear consciousness element, ear contact, and feelings arising from ear contact as condition there are no names, within the names there are no sound element, ear consciousness element, ear contact, or feelings arising from ear contact as condition, they neither come together nor separate, only conventionally displayed. Why? Because the sound element, ear consciousness element, ear contact, and feelings arising from ear contact as condition together with names — their self-nature is all ’empty’; within that emptiness of self-nature, whether the sound element, ear consciousness element, ear contact, feelings arising from ear contact as condition, or names, none have ownership and cannot be grasped. The name ‘Great Bodhisattva’ is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the nose element is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the nose element there is no name, within the name there is no nose element, they neither come together nor separate, only conventionally displayed. Why? Because the nose element together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the nose element or the name, none have ownership and cannot be grasped. Just as the names of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the smell element, nose consciousness element, nose contact, and feelings arising from nose contact as condition there are no names, within the names there are no smell element, nose consciousness element, nose contact, or feelings arising from nose contact as condition, they neither come together nor separate, only conventionally displayed. Why? Because the smell element, nose consciousness element, nose contact, and feelings arising from nose contact as condition together with names — their self-nature is all ’empty’; within that emptiness of self-nature, whether the smell element, nose consciousness element, nose contact, feelings arising from nose contact as condition, or names, none have ownership and cannot be grasped. The name ‘Great Bodhisattva’ is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the tongue element is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the tongue element there is no name, within the name there is no tongue element, they neither come together nor separate, only conventionally displayed. Why? Because the tongue element together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the tongue element or the name, none have ownership and cannot be grasped. Just as the names of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the taste element, tongue consciousness element, tongue contact, and feelings arising from tongue contact as condition there are no names, within the names there are no taste element, tongue consciousness element, tongue contact, or feelings arising from tongue contact as condition, they neither come together nor separate, only conventionally displayed. Why? Because the taste element, tongue consciousness element, tongue contact, and feelings arising from tongue contact as condition together with names — their self-nature is all ’empty’; within that emptiness of self-nature, whether the taste element, tongue consciousness element, tongue contact, feelings arising from tongue contact as condition, or names, none have ownership and cannot be grasped. The name ‘Great Bodhisattva’ is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the body element is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the body element there is no name, within the name there is no body element, they neither come together nor separate, only conventionally displayed. Why? Because the body element together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the body element or the name, none have ownership and cannot be grasped. Just as the names of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the touch element, body consciousness element, body contact, and feelings arising from body contact as condition there are no names, within the names there are no touch element, body consciousness element, body contact, or feelings arising from body contact as condition, they neither come together nor separate, only conventionally displayed. Why? Because the touch element, body consciousness element, body contact, and feelings arising from body contact as condition together with names — their self-nature is all ’empty’; within that emptiness of self-nature, whether the touch element, body consciousness element, body contact, feelings arising from body contact as condition, or names, none have ownership and cannot be grasped. The name ‘Great Bodhisattva’ is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the mind element is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the mind element there is no name, within the name there is no mind element, they neither come together nor separate, only conventionally displayed. Why? Because the mind element together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the mind element or the name, none have ownership and cannot be grasped. Just as the names of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the dharma element, mind consciousness element, mind contact, and feelings arising from mind contact as condition there are no names, within the names there are no dharma element, mind consciousness element, mind contact, or feelings arising from mind contact as condition, they neither come together nor separate, only conventionally displayed. Why? Because the dharma element, mind consciousness element, mind contact, and feelings arising from mind contact as condition together with names — their self-nature is all ’empty’; within that emptiness of self-nature, whether the dharma element, mind consciousness element, mind contact, feelings arising from mind contact as condition, or names, none have ownership and cannot be grasped. The name ‘Great Bodhisattva’ is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the earth element is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the earth element there is no name, within the name there is no earth element, they neither come together nor separate, only conventionally displayed. Why? Because the earth element together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the earth element or the name, none have ownership and cannot be grasped. Just as the names of the water, fire, wind, space, and consciousness elements are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the water, fire, wind, space, and consciousness elements there are no names, within the names there are no water, fire, wind, space, or consciousness elements, they neither come together nor separate, only conventionally displayed. Why? Because the water, fire, wind, space, and consciousness elements together with names — their self-nature is all ’empty’; within that emptiness of self-nature, whether the water, fire, wind, space, consciousness elements, or names, none have ownership and cannot be grasped. The name ‘Great Bodhisattva’ is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the noble truth of suffering is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the noble truth of suffering there is no name, within the name there is no noble truth of suffering, they neither come together nor separate, only conventionally displayed. Why? Because the noble truth of suffering together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the noble truth of suffering or the name, none have ownership and cannot be grasped. Just as the names of the noble truths of origination, cessation, and the path are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the noble truths of origination, cessation, and the path there are no names, within the names there are no noble truths of origination, cessation, or the path, they neither come together nor separate, only conventionally displayed. Why? Because the noble truths of origination, cessation, and the path together with names — their self-nature is all ’empty’; within that emptiness of self-nature, whether the noble truths of origination, cessation, the path, or names, none have ownership and cannot be grasped. The name ‘Great Bodhisattva’ is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of ignorance is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within ignorance there is no name, within the name there is no ignorance, they neither come together nor separate, only conventionally displayed. Why? Because ignorance together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether ignorance or the name, none have ownership and cannot be grasped. Just as the names of formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within formations through aging-and-death with sorrow, lamentation, pain, grief, and despair there are no names, within the names there are no formations through aging-and-death with sorrow, lamentation, pain, grief, and despair, they neither come together nor separate, only conventionally displayed. Why? Because formations through aging-and-death with sorrow, lamentation, pain, grief, and despair together with names — their self-nature is all ’empty’; within that emptiness of self-nature, whether formations through aging-and-death with sorrow, lamentation, pain, grief, and despair, or names, none have ownership and cannot be grasped. The name ‘Great Bodhisattva’ is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the four dhyānas is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the four dhyānas there is no name, within the name there are no four dhyānas, they neither come together nor separate, only conventionally displayed. Why? Because the four dhyānas together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the four dhyānas or the name, none have ownership and cannot be grasped. Just as the names of the four immeasurables and four formless concentrations are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the four immeasurables and four formless concentrations there are no names, within the names there are no four immeasurables or four formless concentrations, they neither come together nor separate, only conventionally displayed. Why? Because the four immeasurables and four formless concentrations together with names — their self-nature is all ’empty’; within that emptiness of self-nature, whether the four immeasurables, four formless concentrations, or names, none have ownership and cannot be grasped. The name ‘Great Bodhisattva’ is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the eight liberations is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the eight liberations there is no name, within the name there are no eight liberations, they neither come together nor separate, only conventionally displayed. Why? Because the eight liberations together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the eight liberations or the name, none have ownership and cannot be grasped. Just as the names of the eight spheres of mastery, nine successive concentrations, and ten totalities are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the eight spheres of mastery, nine successive concentrations, and ten totalities there are no names, within the names there are no eight spheres of mastery, nine successive concentrations, or ten totalities, they neither come together nor separate, only conventionally displayed. Why? Because the eight spheres of mastery, nine successive concentrations, and ten totalities together with names — their self-nature is all ’empty’; within that emptiness of self-nature, whether the eight spheres of mastery, nine successive concentrations, ten totalities, or names, none have ownership and cannot be grasped. The name ‘Great Bodhisattva’ is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the four foundations of mindfulness is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the four foundations of mindfulness there is no name, within the name there are no four foundations of mindfulness, they neither come together nor separate, only conventionally displayed. Why? Because the four foundations of mindfulness together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the four foundations of mindfulness or the name, none have ownership and cannot be grasped. Just as the names of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path there are no names, within the names there are no four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path, they neither come together nor separate, only conventionally displayed. Why? Because the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path together with names — their self-nature is all ’empty’; within that emptiness of self-nature, whether the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, noble eightfold path, or names, none have ownership and cannot be grasped. The name ‘Great Bodhisattva’ is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all ’empty’; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.