THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 63
Chapter 18: WITHOUT ATTAINMENT (3)
Śāriputra, because the dhāraṇī dharma gates have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the samādhi dharma gates have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the dhāraṇī dharma gates are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the samādhi dharma gates are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the dhāraṇī dharma gates are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the samādhi dharma gates are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the dhāraṇī dharma gates have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the samādhi dharma gates have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the dhāraṇī dharma gates and the samādhi dharma gates, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the dhāraṇī dharma gates and the samādhi dharma gates is not different; the emptiness of the dhāraṇī dharma gates and the samādhi dharma gates is not different; the remoteness of the dhāraṇī dharma gates and the samādhi dharma gates is not different; the no-self-nature of the dhāraṇī dharma gates and the samādhi dharma gates is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the dhāraṇī dharma gates and the samādhi dharma gates; or the emptiness of the dhāraṇī dharma gates and the samādhi dharma gates; or the remoteness of the dhāraṇī dharma gates and the samādhi dharma gates; or the no-self-nature of the dhāraṇī dharma gates and the samādhi dharma gates; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because inner emptiness has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because 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 have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because inner emptiness is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because outer emptiness through emptiness of non-nature-self-nature are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because inner emptiness is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because outer emptiness through emptiness of non-nature-self-nature are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because inner emptiness has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because outer emptiness through emptiness of non-nature-self-nature have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of inner emptiness through emptiness of non-nature-self-nature, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of inner emptiness through emptiness of non-nature-self-nature is not different; the emptiness of inner emptiness through emptiness of non-nature-self-nature is not different; the remoteness of inner emptiness through emptiness of non-nature-self-nature is not different; the no-self-nature of inner emptiness through emptiness of non-nature-self-nature is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of inner emptiness through emptiness of non-nature-self-nature; or the emptiness of inner emptiness through emptiness of non-nature-self-nature; or the remoteness of inner emptiness through emptiness of non-nature-self-nature; or the no-self-nature of inner emptiness through emptiness of non-nature-self-nature; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because suchness has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the dharma realm, dharma nature, nature of non-falsity, non-alteration, the inconceivable realms, empty space, cessation, departure, extinction, nature of equality, separation from birth, dharma-fixed, dharma-abiding, non-nature, signlessness, non-construction, non-action, peace, tranquility, original non-existence, and ultimate reality all have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because suchness is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the dharma realm through original non-existence and ultimate reality are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because suchness is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the dharma realm through original non-existence and ultimate reality are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because suchness has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the dharma realm through original non-existence and ultimate reality have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of suchness and the dharma realm through original non-existence and ultimate reality, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of suchness and the dharma realm through original non-existence and ultimate reality is not different; the emptiness of suchness and the dharma realm through original non-existence and ultimate reality is not different; the remoteness of suchness and the dharma realm through original non-existence and ultimate reality is not different; the no-self-nature of suchness and the dharma realm through original non-existence and ultimate reality is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of suchness and the dharma realm through original non-existence and ultimate reality; or the emptiness of suchness and the dharma realm through original non-existence and ultimate reality; or the remoteness of suchness and the dharma realm through original non-existence and ultimate reality; or the no-self-nature of suchness and the dharma realm through original non-existence and ultimate reality; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the Śrāvaka vehicle has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the Śrāvaka vehicle is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the Śrāvaka vehicle is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the Śrāvaka vehicle has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the Śrāvaka vehicle, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the Śrāvaka vehicle is not different; the emptiness of the Śrāvaka vehicle is not different; the remoteness of the Śrāvaka vehicle is not different; the no-self-nature of the Śrāvaka vehicle is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the Śrāvaka vehicle; or the emptiness of the Śrāvaka vehicle; or the remoteness of the Śrāvaka vehicle; or the no-self-nature of the Śrāvaka vehicle; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the Pratyekabuddha vehicle has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the Pratyekabuddha vehicle is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the Pratyekabuddha vehicle is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the Pratyekabuddha vehicle has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the Pratyekabuddha vehicle, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the Pratyekabuddha vehicle is not different; the emptiness of the Pratyekabuddha vehicle is not different; the remoteness of the Pratyekabuddha vehicle is not different; the no-self-nature of the Pratyekabuddha vehicle is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the Pratyekabuddha vehicle; or the emptiness of the Pratyekabuddha vehicle; or the remoteness of the Pratyekabuddha vehicle; or the no-self-nature of the Pratyekabuddha vehicle; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the Great Vehicle has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the Great Vehicle is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the Great Vehicle is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the Great Vehicle has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the Great Vehicle, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the Great Vehicle is not different; the emptiness of the Great Vehicle is not different; the remoteness of the Great Vehicle is not different; the no-self-nature of the Great Vehicle is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the Great Vehicle; or the emptiness of the Great Vehicle; or the remoteness of the Great Vehicle; or the no-self-nature of the Great Vehicle; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
At that time, the Venerable Subhūti again answered Śāriputra:
“As the Venerable has asked, for what reason do I say that because form is boundless, know that the Great Bodhisattva is also boundless?
Śāriputra, form is like empty space; feelings, perceptions, formations, and consciousness are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. Form, feelings, perceptions, formations, and consciousness are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of form is ’emptiness’; because the nature of feelings, perceptions, formations, and consciousness is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say form is boundless, and know that the Great Bodhisattva is also boundless; because feelings, perceptions, formations, and consciousness are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the eye base is like empty space; the ear, nose, tongue, body, and mind bases are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The eye, ear, nose, tongue, body, and mind bases are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the eye base is ’emptiness’; because the nature of the ear, nose, tongue, body, and mind bases is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the eye base is boundless, and know that the Great Bodhisattva is also boundless; because the ear, nose, tongue, body, and mind bases are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the form base is like empty space; the sound, smell, taste, touch, and dharma bases are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The form, sound, smell, taste, touch, and dharma bases are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the form base is ’emptiness’; because the nature of the sound, smell, taste, touch, and dharma bases is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the form base is boundless, and know that the Great Bodhisattva is also boundless; because the sound, smell, taste, touch, and dharma bases are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the eye element is like empty space; the form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The eye element through the feelings arising from eye contact as condition are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the eye element is ’emptiness’; because the nature of the form element through the feelings arising from eye contact as condition is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the eye element is boundless, and know that the Great Bodhisattva is also boundless; because the form element through the feelings arising from eye contact as condition are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the ear element is like empty space; the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The ear element through the feelings arising from ear contact as condition are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the ear element is ’emptiness’; because the nature of the sound element through the feelings arising from ear contact as condition is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the ear element is boundless, and know that the Great Bodhisattva is also boundless; because the sound element through the feelings arising from ear contact as condition are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the nose element is like empty space; the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The nose element through the feelings arising from nose contact as condition are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the nose element is ’emptiness’; because the nature of the smell element through the feelings arising from nose contact as condition is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the nose element is boundless, and know that the Great Bodhisattva is also boundless; because the smell element through the feelings arising from nose contact as condition are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the tongue element is like empty space; the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The tongue element through the feelings arising from tongue contact as condition are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the tongue element is ’emptiness’; because the nature of the taste element through the feelings arising from tongue contact as condition is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the tongue element is boundless, and know that the Great Bodhisattva is also boundless; because the taste element through the feelings arising from tongue contact as condition are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the body element is like empty space; the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The body element through the feelings arising from body contact as condition are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the body element is ’emptiness’; because the nature of the touch element through the feelings arising from body contact as condition is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the body element is boundless, and know that the Great Bodhisattva is also boundless; because the touch element through the feelings arising from body contact as condition are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the mind element is like empty space; the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The mind element through the feelings arising from mind contact as condition are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the mind element is ’emptiness’; because the nature of the dharma element through the feelings arising from mind contact as condition is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the mind element is boundless, and know that the Great Bodhisattva is also boundless; because the dharma element through the feelings arising from mind contact as condition are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the earth element is like empty space; the water, fire, wind, space, and consciousness elements are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The earth, water, fire, wind, space, and consciousness elements are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the earth element is ’emptiness’; because the nature of the water, fire, wind, space, and consciousness elements is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the earth element is boundless, and know that the Great Bodhisattva is also boundless; because the water, fire, wind, space, and consciousness elements are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the noble truth of suffering is like empty space; the noble truths of origination, cessation, and the path are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The noble truths of suffering, origination, cessation, and the path are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the noble truth of suffering is ’emptiness’; because the nature of the noble truths of origination, cessation, and the path is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the noble truth of suffering is boundless, and know that the Great Bodhisattva is also boundless; because the noble truths of origination, cessation, and the path are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, ignorance is like empty space; 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 like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. Ignorance through aging-and-death with sorrow, lamentation, pain, grief, and despair are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of ignorance is ’emptiness’; because the nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say ignorance is boundless, and know that the Great Bodhisattva is also boundless; because formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the perfection of generosity is like empty space; the perfections of pure precepts, patience, energy, meditation, and wisdom are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The perfections of generosity, pure precepts, patience, energy, meditation, and wisdom are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the perfection of generosity is ’emptiness’; because the nature of the perfections of pure precepts, patience, energy, meditation, and wisdom is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the perfection of generosity is boundless, and know that the Great Bodhisattva is also boundless; because the perfections of pure precepts, patience, energy, meditation, and wisdom are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the four dhyānas are like empty space; the four immeasurables and four formless concentrations are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The four dhyānas, four immeasurables, and four formless concentrations are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the four dhyānas is ’emptiness’; because the nature of the four immeasurables and four formless concentrations is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the four dhyānas are boundless, and know that the Great Bodhisattva is also boundless; because the four immeasurables and four formless concentrations are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the eight liberations are like empty space; the eight spheres of mastery, nine successive concentrations, and ten totalities are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The eight liberations, eight spheres of mastery, nine successive concentrations, and ten totalities are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the eight liberations is ’emptiness’; because the nature of the eight spheres of mastery, nine successive concentrations, and ten totalities is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the eight liberations are boundless, and know that the Great Bodhisattva is also boundless; because the eight spheres of mastery, nine successive concentrations, and ten totalities are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the four foundations of mindfulness are like empty space; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The four foundations of mindfulness through the noble eightfold path are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the four foundations of mindfulness is ’emptiness’; because the nature of the four right efforts through the noble eightfold path is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the four foundations of mindfulness are boundless, and know that the Great Bodhisattva is also boundless; because the four right efforts through the noble eightfold path are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the dharma gate of liberation through emptiness is like empty space; the dharma gates of liberation through signlessness and wishlessness are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The dharma gates of liberation through emptiness, signlessness, and wishlessness are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the dharma gate of liberation through emptiness is ’emptiness’; because the nature of the dharma gates of liberation through signlessness and wishlessness is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the dharma gate of liberation through emptiness is boundless, and know that the Great Bodhisattva is also boundless; because the dharma gates of liberation through signlessness and wishlessness are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the five kinds of eyes are like empty space; the six supernatural powers are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The five kinds of eyes and the six supernatural powers are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the five kinds of eyes is ’emptiness’; because the nature of the six supernatural powers is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the five kinds of eyes are boundless, and know that the Great Bodhisattva is also boundless; because the six supernatural powers are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the ten powers of the Buddha are like empty space; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The ten powers of the Buddha through the wisdom of all aspects are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the ten powers of the Buddha is ’emptiness’; because the nature of the four fearlessnesses through the wisdom of all aspects is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the ten powers of the Buddha are boundless, and know that the Great Bodhisattva is also boundless; because the four fearlessnesses through the wisdom of all aspects are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the dharma of non-forgetfulness is like empty space; the nature of constant equanimity is like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The dharma of non-forgetfulness and the nature of constant equanimity are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the dharma of non-forgetfulness is ’emptiness’; because the nature of the nature of constant equanimity is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the dharma of non-forgetfulness is boundless, and know that the Great Bodhisattva is also boundless; because the nature of constant equanimity is boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, all the dhāraṇī dharma gates are like empty space; all the samādhi dharma gates are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. All the dhāraṇī dharma gates and all the samādhi dharma gates are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of all the dhāraṇī dharma gates is ’emptiness’; because the nature of all the samādhi dharma gates is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say all the dhāraṇī dharma gates are boundless, and know that the Great Bodhisattva is also boundless; because all the samādhi dharma gates are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, inner emptiness is like empty space; 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 like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. Inner emptiness through emptiness of non-nature-self-nature are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of inner emptiness is ’emptiness’; because the nature of outer emptiness through emptiness of non-nature-self-nature is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say inner emptiness is boundless, and know that the Great Bodhisattva is also boundless; because outer emptiness through emptiness of non-nature-self-nature are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, suchness is like empty space; the dharma realm, dharma nature, nature of non-falsity, non-alteration, the inconceivable realms, empty space, cessation, departure, extinction, nature of equality, separation from birth, dharma-fixed, dharma-abiding, non-nature, signlessness, non-construction, non-action, peace, tranquility, original non-existence, ultimate reality, and ultimate nirvāṇa are like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. Suchness through ultimate nirvāṇa are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of suchness is ’emptiness’; because the nature of the dharma realm through ultimate nirvāṇa is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say suchness is boundless, and know that the Great Bodhisattva is also boundless; because the dharma realm through ultimate nirvāṇa are boundless, know that the Great Bodhisattva is also boundless.
Śāriputra, the Śrāvaka vehicle is like empty space; the Pratyekabuddha vehicle is like empty space; the Great Vehicle is like empty space. Why? Śāriputra, because just as with empty space, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped, and the boundary within it cannot be grasped — therefore it is called empty space. The Śrāvaka vehicle, Pratyekabuddha vehicle, and Great Vehicle are likewise: the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped. Why? Because the nature of the Śrāvaka vehicle is ’emptiness’; because the nature of the Pratyekabuddha vehicle and the Great Vehicle is ’emptiness.’ Within emptiness, the previous extent cannot be grasped, the next extent cannot be grasped, the middle extent cannot be grasped — and also because the boundary within it is entirely ungraspable, it is called emptiness.
Śāriputra, because of this reason, I say the Śrāvaka vehicle is boundless, and know that the Great Bodhisattva is also boundless; because the Pratyekabuddha vehicle and the Great Vehicle are boundless, know that the Great Bodhisattva is also boundless.
At that time, the Venerable Subhūti again answered Śāriputra:
“As the Venerable has asked, for what reason do I say that within form the Great Bodhisattva has no ownership and cannot be grasped, and apart from form the Great Bodhisattva has no ownership and cannot be grasped?
Śāriputra, form and the nature of form are ’emptiness.’ Why? Because within the emptiness-nature of form, form has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not form and the nature of what is not form are ’emptiness.’ Why? Because within the emptiness-nature of what is not form, what is not form has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. Feelings, perceptions, formations, and consciousness and the nature of feelings, perceptions, formations, and consciousness are ’emptiness.’ Why? Because within the emptiness-nature of feelings, perceptions, formations, and consciousness, feelings, perceptions, formations, and consciousness have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not feelings, perceptions, formations, and consciousness and the nature of what is not feelings, perceptions, formations, and consciousness are ’emptiness.’ Why? Because within the emptiness-nature of what is not feelings, perceptions, formations, and consciousness, what is not feelings, perceptions, formations, and consciousness has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped.
Śāriputra, because of this reason, I say within form the Great Bodhisattva has no ownership and cannot be grasped; apart from form the Great Bodhisattva has no ownership and cannot be grasped. Within feelings, perceptions, formations, and consciousness the Great Bodhisattva has no ownership and cannot be grasped; apart from feelings, perceptions, formations, and consciousness the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the eye base and the nature of the eye base are ’emptiness.’ Why? Because within the emptiness-nature of the eye base, the eye base has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the eye base and the nature of what is not the eye base are ’emptiness.’ Why? Because within the emptiness-nature of what is not the eye base, what is not the eye base has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The ear, nose, tongue, body, and mind bases and the nature of the ear, nose, tongue, body, and mind bases are ’emptiness.’ Why? Because within the emptiness-nature of the ear, nose, tongue, body, and mind bases, the ear, nose, tongue, body, and mind bases have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the ear, nose, tongue, body, and mind bases and the nature of what is not the ear, nose, tongue, body, and mind bases are ’emptiness.’ Why? Because within the emptiness-nature of what is not the ear, nose, tongue, body, and mind bases, what is not the ear, nose, tongue, body, and mind bases has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped.
Śāriputra, because of this reason, I say within the eye base the Great Bodhisattva has no ownership and cannot be grasped; apart from the eye base the Great Bodhisattva has no ownership and cannot be grasped. Within the ear, nose, tongue, body, and mind bases the Great Bodhisattva has no ownership and cannot be grasped; apart from the ear, nose, tongue, body, and mind bases the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the form base and the nature of the form base are ’emptiness.’ Why? Because within the emptiness-nature of the form base, the form base has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the form base and the nature of what is not the form base are ’emptiness.’ Why? Because within the emptiness-nature of what is not the form base, what is not the form base has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The sound, smell, taste, touch, and dharma bases and the nature of the sound, smell, taste, touch, and dharma bases are ’emptiness.’ Why? Because within the emptiness-nature of the sound, smell, taste, touch, and dharma bases, the sound, smell, taste, touch, and dharma bases have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the sound, smell, taste, touch, and dharma bases and the nature of what is not the sound, smell, taste, touch, and dharma bases are ’emptiness.’ Why? Because within the emptiness-nature of what is not the sound, smell, taste, touch, and dharma bases, what is not the sound, smell, taste, touch, and dharma bases has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped.
Śāriputra, because of this reason, I say within the form base the Great Bodhisattva has no ownership and cannot be grasped; apart from the form base the Great Bodhisattva has no ownership and cannot be grasped. Within the sound, smell, taste, touch, and dharma bases the Great Bodhisattva has no ownership and cannot be grasped; apart from the sound, smell, taste, touch, and dharma bases the Great Bodhisattva has no ownership and cannot be grasped.