THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 70
Chapter 18: WITHOUT ATTAINMENT (10)
Śāriputra, the original nature of the five kinds of eyes is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the five kinds of eyes.
Śāriputra, the original nature of the six supernatural powers is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the six supernatural powers.
Śāriputra, the original nature of the ten powers of the Buddha is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the ten powers of the Buddha.
Śāriputra, the original nature of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the four fearlessnesses through the eighteen unshared qualities of the Buddha.
Śāriputra, the original nature of the wisdom of all-knowing is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the wisdom of all-knowing.
Śāriputra, the original nature of the wisdom of the aspects of the path and the wisdom of all aspects is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the wisdom of the aspects of the path or the wisdom of all aspects.
Śāriputra, the original nature of the dharma of non-forgetfulness is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the dharma of non-forgetfulness.
Śāriputra, the original nature of the nature of constant equanimity is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the nature of constant equanimity.
Śāriputra, the original nature of all the dhāraṇī dharma gates is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called all the dhāraṇī dharma gates.
Śāriputra, the original nature of all the samādhi dharma gates is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called all the samādhi dharma gates.
Śāriputra, the original nature of the stage of Extreme Joy is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the stage of Extreme Joy.
Śāriputra, the original nature of the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the stages of Stainless through Cloud of Dharma.
Śāriputra, the original nature of the ordinary-person stage is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the ordinary-person stage.
Śāriputra, the original nature of the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the Lineage stage through the Tathāgata stage.
Śāriputra, the original nature of the Śrāvaka vehicle is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the Śrāvaka vehicle.
Śāriputra, the original nature of the Pratyekabuddha vehicle and the Great Vehicle is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the Pratyekabuddha vehicle or the Great Vehicle.
Śāriputra, for this reason I say: if ultimately without arising, it cannot be called form… — because dharmas are empty, non-arising, transcending all verbal expression.
The Elder Subhūti again answered Śāriputra:
“As the Venerable has asked, for what reason do I say: ‘I cannot use the perfection of wisdom that is ultimately without arising to instruct and transmit to Great Bodhisattvas who are ultimately without arising’?
Śāriputra, ultimate non-arising is the perfection of wisdom; the perfection of wisdom is ultimate non-arising. Why? Because ultimate non-arising and the perfection of wisdom are not two, not two parts.
Śāriputra, ultimate non-arising is the Great Bodhisattva; the Great Bodhisattva is ultimate non-arising. Why? Because ultimate non-arising is not two, not two parts.
Śāriputra, for this reason I say: I cannot use the perfection of wisdom that is ultimately without arising to instruct and transmit to Great Bodhisattvas who are ultimately without arising.
The Elder Subhūti again answered Śāriputra:
“As the Venerable has asked, for what reason do I say: ‘Apart from ultimate non-arising there is no Great Bodhisattva who can cultivate the fruit of Supreme Enlightenment’?
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they do not see the perfection of wisdom as different from ultimate non-arising, nor do they see the Great Bodhisattva as different from ultimate non-arising. Why? Because the perfection of wisdom, the Great Bodhisattva, and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see form as different from ultimate non-arising; they also do not see feeling, perception, formation, and consciousness as different from ultimate non-arising. Why? Because form through consciousness and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the eye base as different from ultimate non-arising; they also do not see the ear, nose, tongue, body, and mind bases as different from ultimate non-arising. Why? Because the eye base through the mind base and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the form base as different from ultimate non-arising; they also do not see the sound, smell, taste, touch, and dharma bases as different from ultimate non-arising. Why? Because the form base through the dharma base and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the eye element as different from ultimate non-arising; they also do not see the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as different from ultimate non-arising. Why? Because the eye element through the feelings arising from eye contact as condition and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the ear element as different from ultimate non-arising; they also do not see the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as different from ultimate non-arising. Why? Because the ear element through the feelings arising from ear contact as condition and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the nose element as different from ultimate non-arising; they also do not see the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as different from ultimate non-arising. Why? Because the nose element through the feelings arising from nose contact as condition and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the tongue element as different from ultimate non-arising; they also do not see the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as different from ultimate non-arising. Why? Because the tongue element through the feelings arising from tongue contact as condition and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the body element as different from ultimate non-arising; they also do not see the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as different from ultimate non-arising. Why? Because the body element through the feelings arising from body contact as condition and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the mind element as different from ultimate non-arising; they also do not see the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as different from ultimate non-arising. Why? Because the mind element through the feelings arising from mind contact as condition and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the earth element as different from ultimate non-arising; they also do not see the water, fire, wind, space, and consciousness elements as different from ultimate non-arising. Why? Because the earth element through the consciousness element and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the noble truth of suffering as different from ultimate non-arising; they also do not see the noble truths of origination, cessation, and the path as different from ultimate non-arising. Why? Because the noble truth of suffering through the noble truth of the path and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see ignorance as different from ultimate non-arising; they also do not see 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 as different from ultimate non-arising. Why? Because ignorance through aging-and-death with sorrow, lamentation, pain, grief, and despair and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see inner emptiness as different from ultimate non-arising; they also do not see outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature as different from ultimate non-arising. Why? Because inner emptiness through emptiness of non-nature-self-nature and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the perfection of generosity as different from ultimate non-arising; they also do not see the perfections of pure precepts, patience, energy, meditation, and wisdom as different from ultimate non-arising. Why? Because the perfection of generosity through the perfection of wisdom and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the four dhyānas as different from ultimate non-arising; they also do not see the four immeasurables and four formless concentrations as different from ultimate non-arising. Why? Because the four dhyānas, four immeasurables, and four formless concentrations and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the eight liberations as different from ultimate non-arising; they also do not see the eight spheres of mastery, nine successive concentrations, and ten totalities as different from ultimate non-arising. Why? Because the eight liberations through the ten totalities and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the four foundations of mindfulness as different from ultimate non-arising; they also do not see the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path as different from ultimate non-arising. Why? Because the four foundations of mindfulness through the noble eightfold path and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the dharma gate of liberation through emptiness as different from ultimate non-arising; they also do not see the dharma gates of liberation through signlessness and wishlessness as different from ultimate non-arising. Why? Because the dharma gate of liberation through emptiness, the dharma gate through signlessness, and the dharma gate through wishlessness and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the five kinds of eyes as different from ultimate non-arising; they also do not see the six supernatural powers as different from ultimate non-arising. Why? Because the five kinds of eyes, the six supernatural powers, and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the ten powers of the Buddha as different from ultimate non-arising; they also do not see the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha as different from ultimate non-arising. Why? Because the ten powers of the Buddha through the eighteen unshared qualities of the Buddha and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the wisdom of all-knowing as different from ultimate non-arising; they also do not see the wisdom of the aspects of the path and wisdom of all aspects as different from ultimate non-arising. Why? Because the wisdom of all-knowing, wisdom of the aspects of the path, wisdom of all aspects, and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see all the dhāraṇī dharma gates as different from ultimate non-arising; they also do not see all the samādhi dharma gates as different from ultimate non-arising. Why? Because all the samādhi dharma gates and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the stage of Extreme Joy as different from ultimate non-arising; they also do not see the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma as different from ultimate non-arising. Why? Because the stage of Extreme Joy through the stage of Cloud of Dharma and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the ordinary-person stage as different from ultimate non-arising; they also do not see the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage as different from ultimate non-arising. Why? Because the ordinary-person stage through the Tathāgata stage and ultimate non-arising are not two, not two parts.
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they also do not see the Śrāvaka vehicle as different from ultimate non-arising; they also do not see the Pratyekabuddha vehicle and the Great Vehicle as different from ultimate non-arising. Why? Because the Śrāvaka vehicle, Pratyekabuddha vehicle, Great Vehicle, and ultimate non-arising are not two, not two parts.
Śāriputra, for this reason I say: apart from ultimate non-arising there is no Bodhisattva who can cultivate the fruit of Supreme Enlightenment.
The Elder Subhūti again answered Śāriputra:
“As the Venerable has asked, for what reason do I say: ‘If a Great Bodhisattva hears this and the mind does not feel terror, dread, fear, sinking, or attachment, nor does it feel grief or regret, one should know this is a Great Bodhisattva capable of practicing the perfection of wisdom’?
Śāriputra, when Great Bodhisattvas practice the perfection of wisdom, they do not see dharmas as having substance or function, but rather see all dharmas as like an illusion, like a dream, like a reflection, like an echo, like light and shadow, like flowers in empty space, like a reflection on water, like a phantom city, like a magical display — none of these truly exist. Hearing that the original nature of all dharmas is empty, the mind rejoices completely.
Śāriputra, for this reason I say: if a Great Bodhisattva hears this and the mind does not feel terror, dread, fear, sinking, or attachment, nor does it feel grief or regret, one should know this is a Great Bodhisattva capable of practicing the perfection of wisdom.
Chapter 19: PRACTICES OF CONTEMPLATION (1)
At that time, the Elder Subhūti addressed the Buddha:
“World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to form they do not receive, do not grasp, do not cling, do not entangle, and also do not consider form as truly existing; with respect to feeling, perception, formation, and consciousness they do not receive, do not grasp, do not cling, do not entangle, and also do not consider feeling, perception, formation, or consciousness as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the eye base they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the eye base as truly existing; with respect to the ear, nose, tongue, body, and mind bases they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the ear, nose, tongue, body, or mind base as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the form base they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the form base as truly existing; with respect to the sound, smell, taste, touch, and dharma bases they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the sound, smell, taste, touch, or dharma base as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the eye element they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the eye element as truly existing; with respect to the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the form element through the feelings arising from eye contact as condition as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the ear element they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the ear element as truly existing; with respect to the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the sound element through the feelings arising from ear contact as condition as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the nose element they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the nose element as truly existing; with respect to the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the smell element through the feelings arising from nose contact as condition as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the tongue element they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the tongue element as truly existing; with respect to the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the taste element through the feelings arising from tongue contact as condition as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the body element they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the body element as truly existing; with respect to the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the touch element through the feelings arising from body contact as condition as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the mind element they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the mind element as truly existing; with respect to the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the dharma element through the feelings arising from mind contact as condition as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the earth element they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the earth element as truly existing; with respect to the water, fire, wind, space, and consciousness elements they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the water, fire, wind, space, or consciousness element as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the noble truth of suffering they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the noble truth of suffering as truly existing; with respect to the noble truths of origination, cessation, and the path they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the noble truths of origination, cessation, or the path as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to ignorance they do not receive, do not grasp, do not cling, do not entangle, and also do not consider ignorance as truly existing; with respect to 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 they do not receive, do not grasp, do not cling, do not entangle, and also do not consider formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to inner emptiness they do not receive, do not grasp, do not cling, do not entangle, and also do not consider inner emptiness as truly existing; with respect to outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature they do not receive, do not grasp, do not cling, do not entangle, and also do not consider outer emptiness through emptiness of non-nature-self-nature as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the perfection of generosity they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the perfection of generosity as truly existing; with respect to the perfections of pure precepts, patience, energy, meditation, and wisdom they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the perfections of pure precepts, patience, energy, meditation, or wisdom as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the four dhyānas they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the four dhyānas as truly existing; with respect to the four immeasurables and four formless concentrations they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the four immeasurables or four formless concentrations as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the eight liberations they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the eight liberations as truly existing; with respect to the eight spheres of mastery, nine successive concentrations, and ten totalities they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the eight spheres of mastery, nine successive concentrations, or ten totalities as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the four foundations of mindfulness they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the four foundations of mindfulness as truly existing; with respect to the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the four right efforts through the noble eightfold path as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the dharma gate of liberation through emptiness they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the dharma gate of liberation through emptiness as truly existing; with respect to the dharma gates of liberation through signlessness and wishlessness they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the dharma gates of liberation through signlessness or wishlessness as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the five kinds of eyes they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the five kinds of eyes as truly existing; with respect to the six supernatural powers they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the six supernatural powers as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the ten powers of the Buddha they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the ten powers of the Buddha as truly existing; with respect to the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the four fearlessnesses through the eighteen unshared qualities of the Buddha as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to suchness they do not receive, do not grasp, do not cling, do not entangle, and also do not consider suchness as truly existing; with respect to the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the dharma realm through the inconceivable realm as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the fruit of Supreme Enlightenment they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the fruit of Supreme Enlightenment as truly existing; with respect to the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the wisdom of all-knowing, wisdom of the aspects of the path, or wisdom of all aspects as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to the dharma of non-forgetfulness they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the dharma of non-forgetfulness as truly existing; with respect to the nature of constant equanimity they do not receive, do not grasp, do not cling, do not entangle, and also do not consider the nature of constant equanimity as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, with respect to all the dhāraṇī dharma gates they do not receive, do not grasp, do not cling, do not entangle, and also do not consider all the dhāraṇī dharma gates as truly existing; with respect to all the samādhi dharma gates they do not receive, do not grasp, do not cling, do not entangle, and also do not consider all the samādhi dharma gates as truly existing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see form. Why? Because the nature of form is empty, without arising or ceasing. They do not see feeling, perception, formation, or consciousness. Why? Because the nature of feeling, perception, formation, and consciousness is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the eye base. Why? Because the nature of the eye base is empty, without arising or ceasing. They do not see the ear, nose, tongue, body, or mind base. Why? Because the nature of the ear, nose, tongue, body, and mind bases is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the form base. Why? Because the nature of the form base is empty, without arising or ceasing. They do not see the sound, smell, taste, touch, or dharma base. Why? Because the nature of the sound, smell, taste, touch, and dharma bases is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the eye element. Why? Because the nature of the eye element is empty, without arising or ceasing. They do not see the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition. Why? Because the nature of the form element through the feelings arising from eye contact as condition is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the ear element. Why? Because the nature of the ear element is empty, without arising or ceasing. They do not see the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition. Why? Because the nature of the sound element through the feelings arising from ear contact as condition is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the nose element. Why? Because the nature of the nose element is empty, without arising or ceasing. They do not see the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition. Why? Because the nature of the smell element through the feelings arising from nose contact as condition is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the tongue element. Why? Because the nature of the tongue element is empty, without arising or ceasing. They do not see the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition. Why? Because the nature of the taste element through the feelings arising from tongue contact as condition is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the body element. Why? Because the nature of the body element is empty, without arising or ceasing. They do not see the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition. Why? Because the nature of the touch element through the feelings arising from body contact as condition is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the mind element. Why? Because the nature of the mind element is empty, without arising or ceasing. They do not see the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition. Why? Because the nature of the dharma element through the feelings arising from mind contact as condition is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the earth element. Why? Because the nature of the earth element is empty, without arising or ceasing. They do not see the water, fire, wind, space, or consciousness element. Why? Because the nature of the water, fire, wind, space, and consciousness elements is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the noble truth of suffering. Why? Because the nature of the noble truth of suffering is empty, without arising or ceasing. They do not see the noble truths of origination, cessation, or the path. Why? Because the nature of the noble truths of origination, cessation, and the path is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see ignorance. Why? Because the nature of ignorance is empty, without arising or ceasing. They do not see 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. Why? Because the nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see inner emptiness. Why? Because the nature of inner emptiness is empty, without arising or ceasing. They do not see outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, or emptiness of non-nature-self-nature. Why? Because the nature of outer emptiness through emptiness of non-nature-self-nature is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the perfection of generosity. Why? Because the nature of the perfection of generosity is empty, without arising or ceasing. They do not see the perfections of pure precepts, patience, energy, meditation, or wisdom. Why? Because the nature of the perfections of pure precepts, patience, energy, meditation, and wisdom is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the four dhyānas. Why? Because the nature of the four dhyānas is empty, without arising or ceasing. They do not see the four immeasurables or four formless concentrations. Why? Because the nature of the four immeasurables and four formless concentrations is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the eight liberations. Why? Because the nature of the eight liberations is empty, without arising or ceasing. They do not see the eight spheres of mastery, nine successive concentrations, or ten totalities. Why? Because the nature of the eight spheres of mastery, nine successive concentrations, and ten totalities is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the four foundations of mindfulness. Why? Because the nature of the four foundations of mindfulness is empty, without arising or ceasing. They do not see the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path. Why? Because the nature of the four right efforts through the noble eightfold path is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the dharma gate of liberation through emptiness. Why? Because the nature of the dharma gate of liberation through emptiness is empty, without arising or ceasing. They do not see the dharma gates of liberation through signlessness or wishlessness. Why? Because the nature of the dharma gates of liberation through signlessness and wishlessness is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the five kinds of eyes. Why? Because the nature of the five kinds of eyes is empty, without arising or ceasing. They do not see the six supernatural powers. Why? Because the nature of the six supernatural powers is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the ten powers of the Buddha. Why? Because the nature of the ten powers of the Buddha is empty, without arising or ceasing. They do not see the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha. Why? Because the nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see suchness. Why? Because the nature of suchness is empty, without arising or ceasing. They do not see the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, or the inconceivable realm. Why? Because the nature of the dharma realm through the inconceivable realm is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the fruit of Supreme Enlightenment. Why? Because the nature of the fruit of Supreme Enlightenment is empty, without arising or ceasing. They do not see the wisdom of all-knowing, wisdom of the aspects of the path, or wisdom of all aspects. Why? Because the nature of the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see the dharma of non-forgetfulness. Why? Because the nature of the dharma of non-forgetfulness is empty, without arising or ceasing. They do not see the nature of constant equanimity. Why? Because the nature of the nature of constant equanimity is empty, without arising or ceasing.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom, they do not see all the dhāraṇī dharma gates. Why? Because the nature of all the dhāraṇī dharma gates is empty, without arising or ceasing. They do not see all the samādhi dharma gates. Why? Because the nature of all the samādhi dharma gates is empty, without arising or ceasing.
World-Honored One, form is without arising so it is not form; feeling, perception, formation, and consciousness are without arising so they are not feeling, perception, formation, or consciousness. Why? Because form and non-arising are not two, not two parts; feeling, perception, formation, and consciousness and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore form is without arising so it is not form; feeling, perception, formation, and consciousness are without arising so they are not feeling, perception, formation, or consciousness.
World-Honored One, the eye base is without arising so it is not the eye base; the ear, nose, tongue, body, and mind bases are without arising so they are not the ear, nose, tongue, body, or mind base. Why? Because the eye base and non-arising are not two, not two parts; the ear, nose, tongue, body, and mind bases and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the eye base is without arising so it is not the eye base; the ear, nose, tongue, body, and mind bases are without arising so they are not the ear, nose, tongue, body, or mind base.
World-Honored One, the form base is without arising so it is not the form base; the sound, smell, taste, touch, and dharma bases are without arising so they are not the sound, smell, taste, touch, or dharma base. Why? Because the form base and non-arising are not two, not two parts; the sound, smell, taste, touch, and dharma bases and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the form base is without arising so it is not the form base; the sound, smell, taste, touch, and dharma bases are without arising so they are not the sound, smell, taste, touch, or dharma base.
World-Honored One, the eye element is without arising so it is not the eye element; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are without arising so they are not the form element through the feelings arising from eye contact as condition. Why? Because the eye element and non-arising are not two, not two parts; the form element through the feelings arising from eye contact as condition and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the eye element is without arising so it is not the eye element; the form element through the feelings arising from eye contact as condition are without arising so they are not the form element through the feelings arising from eye contact as condition.
World-Honored One, the ear element is without arising so it is not the ear element; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are without arising so they are not the sound element through the feelings arising from ear contact as condition. Why? Because the ear element and non-arising are not two, not two parts; the sound element through the feelings arising from ear contact as condition and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the ear element is without arising so it is not the ear element; the sound element through the feelings arising from ear contact as condition are without arising so they are not the sound element through the feelings arising from ear contact as condition.
World-Honored One, the nose element is without arising so it is not the nose element; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are without arising so they are not the smell element through the feelings arising from nose contact as condition. Why? Because the nose element and non-arising are not two, not two parts; the smell element through the feelings arising from nose contact as condition and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the nose element is without arising so it is not the nose element; the smell element through the feelings arising from nose contact as condition are without arising so they are not the smell element through the feelings arising from nose contact as condition.
World-Honored One, the tongue element is without arising so it is not the tongue element; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are without arising so they are not the taste element through the feelings arising from tongue contact as condition. Why? Because the tongue element and non-arising are not two, not two parts; the taste element through the feelings arising from tongue contact as condition and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the tongue element is without arising so it is not the tongue element; the taste element through the feelings arising from tongue contact as condition are without arising so they are not the taste element through the feelings arising from tongue contact as condition.
World-Honored One, the body element is without arising so it is not the body element; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are without arising so they are not the touch element through the feelings arising from body contact as condition. Why? Because the body element and non-arising are not two, not two parts; the touch element through the feelings arising from body contact as condition and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the body element is without arising so it is not the body element; the touch element through the feelings arising from body contact as condition are without arising so they are not the touch element through the feelings arising from body contact as condition.
World-Honored One, the mind element is without arising so it is not the mind element; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are without arising so they are not the dharma element through the feelings arising from mind contact as condition. Why? Because the mind element and non-arising are not two, not two parts; the dharma element through the feelings arising from mind contact as condition and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the mind element is without arising so it is not the mind element; the dharma element through the feelings arising from mind contact as condition are without arising so they are not the dharma element through the feelings arising from mind contact as condition.
World-Honored One, the earth element is without arising so it is not the earth element; the water, fire, wind, space, and consciousness elements are without arising so they are not the water, fire, wind, space, or consciousness element. Why? Because the earth element and non-arising are not two, not two parts; the water, fire, wind, space, and consciousness elements and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the earth element is without arising so it is not the earth element; the water, fire, wind, space, and consciousness elements are without arising so they are not the water, fire, wind, space, or consciousness element.
World-Honored One, the noble truth of suffering is without arising so it is not the noble truth of suffering; the noble truths of origination, cessation, and the path are without arising so they are not the noble truths of origination, cessation, or the path. Why? Because the noble truth of suffering and non-arising are not two, not two parts; the noble truths of origination, cessation, and the path and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore the noble truth of suffering is without arising so it is not the noble truth of suffering; the noble truths of origination, cessation, and the path are without arising so they are not the noble truths of origination, cessation, or the path.
World-Honored One, ignorance is without arising so it is not ignorance; 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 without arising so they are not formations through aging-and-death with sorrow, lamentation, pain, grief, and despair. Why? Because ignorance and non-arising are not two, not two parts; formations through aging-and-death with sorrow, lamentation, pain, grief, and despair and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore ignorance is without arising so it is not ignorance; formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are without arising so they are not formations through aging-and-death with sorrow, lamentation, pain, grief, and despair.
World-Honored One, inner emptiness is without arising so it is not inner emptiness; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are without arising so they are not outer emptiness through emptiness of non-nature-self-nature. Why?
Because inner emptiness and non-arising are not two, not two parts; outer emptiness through emptiness of non-nature-self-nature and non-arising are not two, not two parts. Why? Because dharmas without arising are not one, not two, not many, not different. Therefore inner emptiness is without arising so it is not inner emptiness; outer emptiness through emptiness of non-nature-self-nature are without arising so they are not outer emptiness through emptiness of non-nature-self-nature.