THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 64
Chapter 18: WITHOUT ATTAINMENT (4)
Śāriputra, the eye element and the nature of the eye element are “emptiness.” Why? Because within the emptiness-nature of the eye element, the eye element has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the eye element and the nature of what is not the eye element are “emptiness.” Why? Because within the emptiness-nature of what is not the eye element, what is not the eye element has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition, and the nature of the form element through the feelings arising from eye contact as condition, are “emptiness.” Why? Because within the emptiness-nature of the form element through the feelings arising from eye contact as condition, the form element through the feelings arising from eye contact as condition has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition, and the nature of what is not the form element through the feelings arising from eye contact as condition, are “emptiness.” Why? Because within the emptiness-nature of what is not the form element through the feelings arising from eye contact as condition, what is not the form element through the feelings arising from eye contact as condition 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 element itself the Great Bodhisattva has no ownership and cannot be grasped; apart from the eye element the Great Bodhisattva has no ownership and cannot be grasped. Within the form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition the Great Bodhisattva has no ownership and cannot be grasped; apart from the form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the ear element and the nature of the ear element are “emptiness.” Why? Because within the emptiness-nature of the ear element, the ear element has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the ear element and the nature of what is not the ear element are “emptiness.” Why? Because within the emptiness-nature of what is not the ear element, what is not the ear element has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition, and the nature of the sound element through the feelings arising from ear contact as condition, are “emptiness.” Why? Because within the emptiness-nature of the sound element through the feelings arising from ear contact as condition, the sound element through the feelings arising from ear contact as condition has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition, and the nature of what is not the sound element through the feelings arising from ear contact as condition, are “emptiness.” Why? Because within the emptiness-nature of what is not the sound element through the feelings arising from ear contact as condition, what is not the sound element through the feelings arising from ear contact as condition 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 ear element itself the Great Bodhisattva has no ownership and cannot be grasped; apart from the ear element the Great Bodhisattva has no ownership and cannot be grasped. Within the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition the Great Bodhisattva has no ownership and cannot be grasped; apart from the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the nose element and the nature of the nose element are “emptiness.” Why? Because within the emptiness-nature of the nose element, the nose element has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the nose element and the nature of what is not the nose element are “emptiness.” Why? Because within the emptiness-nature of what is not the nose element, what is not the nose element has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition, and the nature of the smell element through the feelings arising from nose contact as condition, are “emptiness.” Why? Because within the emptiness-nature of the smell element through the feelings arising from nose contact as condition, the smell element through the feelings arising from nose contact as condition has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition, and the nature of what is not the smell element through the feelings arising from nose contact as condition, are “emptiness.” Why? Because within the emptiness-nature of what is not the smell element through the feelings arising from nose contact as condition, what is not the smell element through the feelings arising from nose contact as condition 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 nose element itself the Great Bodhisattva has no ownership and cannot be grasped; apart from the nose element the Great Bodhisattva has no ownership and cannot be grasped. Within the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition the Great Bodhisattva has no ownership and cannot be grasped; apart from the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the tongue element and the nature of the tongue element are “emptiness.” Why? Because within the emptiness-nature of the tongue element, the tongue element has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the tongue element and the nature of what is not the tongue element are “emptiness.” Why? Because within the emptiness-nature of what is not the tongue element, what is not the tongue element has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition, and the nature of the taste element through the feelings arising from tongue contact as condition, are “emptiness.” Why? Because within the emptiness-nature of the taste element through the feelings arising from tongue contact as condition, the taste element through the feelings arising from tongue contact as condition has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition, and the nature of what is not the taste element through the feelings arising from tongue contact as condition, are “emptiness.” Why? Because within the emptiness-nature of what is not the taste element through the feelings arising from tongue contact as condition, what is not the taste element through the feelings arising from tongue contact as condition 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 tongue element itself the Great Bodhisattva has no ownership and cannot be grasped; apart from the tongue element the Great Bodhisattva has no ownership and cannot be grasped. Within the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition the Great Bodhisattva has no ownership and cannot be grasped; apart from the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the body element and the nature of the body element are “emptiness.” Why? Because within the emptiness-nature of the body element, the body element has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the body element and the nature of what is not the body element are “emptiness.” Why? Because within the emptiness-nature of what is not the body element, what is not the body element has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition, and the nature of the touch element through the feelings arising from body contact as condition, are “emptiness.” Why? Because within the emptiness-nature of the touch element through the feelings arising from body contact as condition, the touch element through the feelings arising from body contact as condition has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition, and the nature of what is not the touch element through the feelings arising from body contact as condition, are “emptiness.” Why? Because within the emptiness-nature of what is not the touch element through the feelings arising from body contact as condition, what is not the touch element through the feelings arising from body contact as condition 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 body element itself the Great Bodhisattva has no ownership and cannot be grasped; apart from the body element the Great Bodhisattva has no ownership and cannot be grasped. Within the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition the Great Bodhisattva has no ownership and cannot be grasped; apart from the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the mind element and the nature of the mind element are “emptiness.” Why? Because within the emptiness-nature of the mind element, the mind element has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the mind element and the nature of what is not the mind element are “emptiness.” Why? Because within the emptiness-nature of what is not the mind element, what is not the mind element has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition, and the nature of the dharma element through the feelings arising from mind contact as condition, are “emptiness.” Why? Because within the emptiness-nature of the dharma element through the feelings arising from mind contact as condition, the dharma element through the feelings arising from mind contact as condition has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition, and the nature of what is not the dharma element through the feelings arising from mind contact as condition, are “emptiness.” Why? Because within the emptiness-nature of what is not the dharma element through the feelings arising from mind contact as condition, what is not the dharma element through the feelings arising from mind contact as condition 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 mind element itself the Great Bodhisattva has no ownership and cannot be grasped; apart from the mind element the Great Bodhisattva has no ownership and cannot be grasped. Within the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition the Great Bodhisattva has no ownership and cannot be grasped; apart from the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the earth element and the nature of the earth element are “emptiness.” Why? Because within the emptiness-nature of the earth element, the earth element has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the earth element and the nature of what is not the earth element are “emptiness.” Why? Because within the emptiness-nature of what is not the earth element, what is not the earth element has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The water, fire, wind, space, and consciousness elements and the nature of the water, fire, wind, space, and consciousness elements are “emptiness.” Why? Because within the emptiness-nature of the water, fire, wind, space, and consciousness elements, the water, fire, wind, space, and consciousness elements have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the water, fire, wind, space, and consciousness elements and the nature of what is not the water, fire, wind, space, and consciousness elements are “emptiness.” Why? Because within the emptiness-nature of what is not the water, fire, wind, space, and consciousness elements, what is not the water, fire, wind, space, and consciousness elements 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 earth element itself the Great Bodhisattva has no ownership and cannot be grasped; apart from the earth element the Great Bodhisattva has no ownership and cannot be grasped. Within the water, fire, wind, space, and consciousness elements the Great Bodhisattva has no ownership and cannot be grasped; apart from the water, fire, wind, space, and consciousness elements the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the noble truth of suffering and the nature of the noble truth of suffering are “emptiness.” Why? Because within the emptiness-nature of the noble truth of suffering, the noble truth of suffering has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the noble truth of suffering and the nature of what is not the noble truth of suffering are “emptiness.” Why? Because within the emptiness-nature of what is not the noble truth of suffering, what is not the noble truth of suffering has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The noble truths of origination, cessation, and the path, and the nature of the noble truths of origination, cessation, and the path, are “emptiness.” Why? Because within the emptiness-nature of the noble truths of origination, cessation, and the path, the noble truths of origination, cessation, and the path have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the noble truths of origination, cessation, and the path, and the nature of what is not the noble truths of origination, cessation, and the path, are “emptiness.” Why? Because within the emptiness-nature of what is not the noble truths of origination, cessation, and the path, what is not the noble truths of origination, cessation, and the path 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 noble truth of suffering itself the Great Bodhisattva has no ownership and cannot be grasped; apart from the noble truth of suffering the Great Bodhisattva has no ownership and cannot be grasped. Within the noble truths of origination, cessation, and the path the Great Bodhisattva has no ownership and cannot be grasped; apart from the noble truths of origination, cessation, and the path the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, ignorance and the nature of ignorance are “emptiness.” Why? Because within the emptiness-nature of ignorance, ignorance has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not ignorance and the nature of what is not ignorance are “emptiness.” Why? Because within the emptiness-nature of what is not ignorance, what is not ignorance has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. 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, and the nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair, are “emptiness.” Why? Because within the emptiness-nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair, formations through aging-and-death with sorrow, lamentation, pain, grief, and despair have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not 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, and the nature of what is not formations through aging-and-death with sorrow, lamentation, pain, grief, and despair, are “emptiness.” Why? Because within the emptiness-nature of what is not formations through aging-and-death with sorrow, lamentation, pain, grief, and despair, what is not formations through aging-and-death with sorrow, lamentation, pain, grief, and despair 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 ignorance itself the Great Bodhisattva has no ownership and cannot be grasped; apart from ignorance the Great Bodhisattva has no ownership and cannot be grasped. Within 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 the Great Bodhisattva has no ownership and cannot be grasped; apart from 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 the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the perfection of generosity and the nature of the perfection of generosity are “emptiness.” Why? Because within the emptiness-nature of the perfection of generosity, the perfection of generosity has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the perfection of generosity and the nature of what is not the perfection of generosity are “emptiness.” Why? Because within the emptiness-nature of what is not the perfection of generosity, what is not the perfection of generosity has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The perfections of pure precepts, patience, energy, meditation, and wisdom, and the nature of the perfections of pure precepts, patience, energy, meditation, and wisdom, are “emptiness.” Why? Because within the emptiness-nature of the perfections of pure precepts, patience, energy, meditation, and wisdom, the perfections of pure precepts, patience, energy, meditation, and wisdom have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the perfections of pure precepts, patience, energy, meditation, and wisdom, and the nature of what is not the perfections of pure precepts, patience, energy, meditation, and wisdom, are “emptiness.” Why? Because within the emptiness-nature of what is not the perfections of pure precepts, patience, energy, meditation, and wisdom, what is not the perfections of pure precepts, patience, energy, meditation, and wisdom 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 perfection of generosity itself the Great Bodhisattva has no ownership and cannot be grasped; apart from the perfection of generosity the Great Bodhisattva has no ownership and cannot be grasped. Within the perfections of pure precepts, patience, energy, meditation, and wisdom the Great Bodhisattva has no ownership and cannot be grasped; apart from the perfections of pure precepts, patience, energy, meditation, and wisdom the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the four dhyānas and the nature of the four dhyānas are “emptiness.” Why? Because within the emptiness-nature of the four dhyānas, the four dhyānas have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the four dhyānas and the nature of what is not the four dhyānas are “emptiness.” Why? Because within the emptiness-nature of what is not the four dhyānas, what is not the four dhyānas has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The four immeasurables and four formless concentrations, and the nature of the four immeasurables and four formless concentrations, are “emptiness.” Why? Because within the emptiness-nature of the four immeasurables and four formless concentrations, the four immeasurables and four formless concentrations have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the four immeasurables and four formless concentrations, and the nature of what is not the four immeasurables and four formless concentrations, are “emptiness.” Why? Because within the emptiness-nature of what is not the four immeasurables and four formless concentrations, what is not the four immeasurables and four formless concentrations 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 four dhyānas themselves the Great Bodhisattva has no ownership and cannot be grasped; apart from the four dhyānas the Great Bodhisattva has no ownership and cannot be grasped. Within the four immeasurables and four formless concentrations the Great Bodhisattva has no ownership and cannot be grasped; apart from the four immeasurables and four formless concentrations the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the eight liberations and the nature of the eight liberations are “emptiness.” Why? Because within the emptiness-nature of the eight liberations, the eight liberations have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the eight liberations and the nature of what is not the eight liberations are “emptiness.” Why? Because within the emptiness-nature of what is not the eight liberations, what is not the eight liberations has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The eight spheres of mastery, nine successive concentrations, and ten totalities, and the nature of the eight spheres of mastery, nine successive concentrations, and ten totalities, are “emptiness.” Why? Because within the emptiness-nature of the eight spheres of mastery, nine successive concentrations, and ten totalities, the eight spheres of mastery, nine successive concentrations, and ten totalities have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the eight spheres of mastery, nine successive concentrations, and ten totalities, and the nature of what is not the eight spheres of mastery, nine successive concentrations, and ten totalities, are “emptiness.” Why? Because within the emptiness-nature of what is not the eight spheres of mastery, nine successive concentrations, and ten totalities, what is not the eight spheres of mastery, nine successive concentrations, and ten totalities 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 eight liberations themselves the Great Bodhisattva has no ownership and cannot be grasped; apart from the eight liberations the Great Bodhisattva has no ownership and cannot be grasped. Within the eight spheres of mastery, nine successive concentrations, and ten totalities the Great Bodhisattva has no ownership and cannot be grasped; apart from the eight spheres of mastery, nine successive concentrations, and ten totalities the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the four foundations of mindfulness and the nature of the four foundations of mindfulness are “emptiness.” Why? Because within the emptiness-nature of the four foundations of mindfulness, the four foundations of mindfulness have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the four foundations of mindfulness and the nature of what is not the four foundations of mindfulness are “emptiness.” Why? Because within the emptiness-nature of what is not the four foundations of mindfulness, what is not the four foundations of mindfulness has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path, and the nature of the four right efforts through the noble eightfold path, are “emptiness.” Why? Because within the emptiness-nature of the four right efforts through the noble eightfold path, the four right efforts through the noble eightfold path have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path, and the nature of what is not the four right efforts through the noble eightfold path, are “emptiness.” Why? Because within the emptiness-nature of what is not the four right efforts through the noble eightfold path, what is not the four right efforts through the noble eightfold path 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 four foundations of mindfulness themselves the Great Bodhisattva has no ownership and cannot be grasped; apart from the four foundations of mindfulness the Great Bodhisattva has no ownership and cannot be grasped. Within the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path the Great Bodhisattva has no ownership and cannot be grasped; apart from the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the dharma gate of liberation through emptiness and the nature of the dharma gate of liberation through emptiness are “emptiness.” Why? Because within the emptiness-nature of the dharma gate of liberation through emptiness, the dharma gate of liberation through emptiness has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the dharma gate of liberation through emptiness and the nature of what is not the dharma gate of liberation through emptiness are “emptiness.” Why? Because within the emptiness-nature of what is not the dharma gate of liberation through emptiness, what is not the dharma gate of liberation through emptiness has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The dharma gates of liberation through signlessness and wishlessness, and the nature of the dharma gates of liberation through signlessness and wishlessness, are “emptiness.” Why? Because within the emptiness-nature of the dharma gates of liberation through signlessness and wishlessness, the dharma gates of liberation through signlessness and wishlessness have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the dharma gates of liberation through signlessness and wishlessness, and the nature of what is not the dharma gates of liberation through signlessness and wishlessness, are “emptiness.” Why? Because within the emptiness-nature of what is not the dharma gates of liberation through signlessness and wishlessness, what is not the dharma gates of liberation through signlessness and wishlessness 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 dharma gate of liberation through emptiness itself the Great Bodhisattva has no ownership and cannot be grasped; apart from the dharma gate of liberation through emptiness the Great Bodhisattva has no ownership and cannot be grasped. Within the dharma gates of liberation through signlessness and wishlessness the Great Bodhisattva has no ownership and cannot be grasped; apart from the dharma gates of liberation through signlessness and wishlessness the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the five kinds of eyes and the nature of the five kinds of eyes are “emptiness.” Why? Because within the emptiness-nature of the five kinds of eyes, the five kinds of eyes have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the five kinds of eyes and the nature of what is not the five kinds of eyes are “emptiness.” Why? Because within the emptiness-nature of what is not the five kinds of eyes, what is not the five kinds of eyes has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The six supernatural powers and the nature of the six supernatural powers are “emptiness.” Why? Because within the emptiness-nature of the six supernatural powers, the six supernatural powers have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the six supernatural powers and the nature of what is not the six supernatural powers are “emptiness.” Why? Because within the emptiness-nature of what is not the six supernatural powers, what is not the six supernatural powers 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 five kinds of eyes themselves the Great Bodhisattva has no ownership and cannot be grasped; apart from the five kinds of eyes the Great Bodhisattva has no ownership and cannot be grasped. Within the six supernatural powers the Great Bodhisattva has no ownership and cannot be grasped; apart from the six supernatural powers the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the ten powers of the Buddha and the nature of the ten powers of the Buddha are “emptiness.” Why? Because within the emptiness-nature of the ten powers of the Buddha, the ten powers of the Buddha have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the ten powers of the Buddha and the nature of what is not the ten powers of the Buddha are “emptiness.” Why? Because within the emptiness-nature of what is not the ten powers of the Buddha, what is not the ten powers of the Buddha has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. 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, and wisdom of all aspects, and the nature of the four fearlessnesses through the wisdom of all aspects, are “emptiness.” Why? Because within the emptiness-nature of the four fearlessnesses through the wisdom of all aspects, the four fearlessnesses through the wisdom of all aspects have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not 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, and wisdom of all aspects, and the nature of what is not the four fearlessnesses through the wisdom of all aspects, are “emptiness.” Why? Because within the emptiness-nature of what is not the four fearlessnesses through the wisdom of all aspects, what is not the four fearlessnesses through the wisdom of all aspects 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 ten powers of the Buddha themselves the Great Bodhisattva has no ownership and cannot be grasped; apart from the ten powers of the Buddha the Great Bodhisattva has no ownership and cannot be grasped. Within 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 the Great Bodhisattva has no ownership and cannot be grasped; apart from the four fearlessnesses through the wisdom of all aspects the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the wisdom of the aspects of the path and the nature of the wisdom of the aspects of the path are “emptiness.” Why? Because within the emptiness-nature of the wisdom of the aspects of the path, the wisdom of the aspects of the path has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the wisdom of the aspects of the path and the nature of what is not the wisdom of the aspects of the path are “emptiness.” Why? Because within the emptiness-nature of what is not the wisdom of the aspects of the path, what is not the wisdom of the aspects of the path 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 wisdom of the aspects of the path itself the Great Bodhisattva has no ownership and cannot be grasped; apart from the wisdom of the aspects of the path the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the dharma of non-forgetfulness and the nature of the dharma of non-forgetfulness are “emptiness.” Why? Because within the emptiness-nature of the dharma of non-forgetfulness, the dharma of non-forgetfulness has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the dharma of non-forgetfulness and the nature of what is not the dharma of non-forgetfulness are “emptiness.” Why? Because within the emptiness-nature of what is not the dharma of non-forgetfulness, what is not the dharma of non-forgetfulness has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The nature of constant equanimity and the nature of the nature of constant equanimity are “emptiness.” Why? Because within the emptiness-nature of the nature of constant equanimity, the nature of constant equanimity has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the nature of constant equanimity and the nature of what is not the nature of constant equanimity are “emptiness.” Why? Because within the emptiness-nature of what is not the nature of constant equanimity, what is not the nature of constant equanimity 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 dharma of non-forgetfulness itself the Great Bodhisattva has no ownership and cannot be grasped; apart from the dharma of non-forgetfulness the Great Bodhisattva has no ownership and cannot be grasped. Within the nature of constant equanimity itself the Great Bodhisattva has no ownership and cannot be grasped; apart from the nature of constant equanimity the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, all the dhāraṇī dharma gates and the nature of all the dhāraṇī dharma gates are “emptiness.” Why? Because within the emptiness-nature of all the dhāraṇī dharma gates, all the dhāraṇī dharma gates have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not all the dhāraṇī dharma gates and the nature of what is not all the dhāraṇī dharma gates are “emptiness.” Why? Because within the emptiness-nature of what is not all the dhāraṇī dharma gates, what is not all the dhāraṇī dharma gates has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. All the samādhi dharma gates and the nature of all the samādhi dharma gates are “emptiness.” Why? Because within the emptiness-nature of all the samādhi dharma gates, all the samādhi dharma gates have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not all the samādhi dharma gates and the nature of what is not all the samādhi dharma gates are “emptiness.” Why? Because within the emptiness-nature of what is not all the samādhi dharma gates, what is not all the samādhi dharma gates 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 all the dhāraṇī dharma gates themselves the Great Bodhisattva has no ownership and cannot be grasped; apart from all the dhāraṇī dharma gates the Great Bodhisattva has no ownership and cannot be grasped. Within all the samādhi dharma gates the Great Bodhisattva has no ownership and cannot be grasped; apart from all the samādhi dharma gates the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, inner emptiness and the nature of inner emptiness are “emptiness.” Why? Because within the emptiness-nature of inner emptiness, inner emptiness has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not inner emptiness and the nature of what is not inner emptiness are “emptiness.” Why? Because within the emptiness-nature of what is not inner emptiness, what is not inner emptiness has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. 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, and the nature of outer emptiness through emptiness of non-nature-self-nature, are all “emptiness.” Why? Because within the emptiness-nature of outer emptiness through emptiness of non-nature-self-nature, outer emptiness through emptiness of non-nature-self-nature has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not outer emptiness through emptiness of non-nature-self-nature, and the nature of what is not outer emptiness through emptiness of non-nature-self-nature, are “emptiness.” Why? Because within the emptiness-nature of what is not outer emptiness through emptiness of non-nature-self-nature, what is not outer emptiness through emptiness of non-nature-self-nature 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 inner emptiness itself the Great Bodhisattva has no ownership and cannot be grasped; apart from inner emptiness the Great Bodhisattva has no ownership and cannot be grasped. Within outer emptiness through emptiness of non-nature-self-nature the Great Bodhisattva has no ownership and cannot be grasped; apart from outer emptiness through emptiness of non-nature-self-nature the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, suchness and the nature of suchness are “emptiness.” Why? Because within the emptiness-nature of suchness, suchness has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not suchness and the nature of what is not suchness are “emptiness.” Why? Because within the emptiness-nature of what is not suchness, what is not suchness has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The dharma realm, dharma nature, nature of non-falsity, nature of 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, and the nature of the dharma realm through ultimate nirvāṇa, are “emptiness.” Why? Because within the emptiness-nature of the dharma realm through ultimate nirvāṇa, the dharma realm through ultimate nirvāṇa has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the dharma realm, dharma nature through ultimate nirvāṇa, and the nature of what is not the dharma realm through ultimate nirvāṇa, are “emptiness.” Why? Because within the emptiness-nature of what is not the dharma realm through ultimate nirvāṇa, what is not the dharma realm through ultimate nirvāṇa 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 suchness itself the Great Bodhisattva has no ownership and cannot be grasped; apart from suchness the Great Bodhisattva has no ownership and cannot be grasped. Within the dharma realm, dharma nature, through ultimate nirvāṇa the Great Bodhisattva has no ownership and cannot be grasped; apart from the dharma realm, dharma nature through ultimate nirvāṇa the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the Śrāvaka vehicle and the nature of the Śrāvaka vehicle are “emptiness.” Why? Because within the emptiness-nature of the Śrāvaka vehicle, the Śrāvaka vehicle has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the Śrāvaka vehicle and the nature of what is not the Śrāvaka vehicle are “emptiness.” Why? Because within the emptiness-nature of what is not the Śrāvaka vehicle, what is not the Śrāvaka vehicle has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The Pratyekabuddha vehicle and the Great Vehicle, and the nature of the Pratyekabuddha vehicle and the Great Vehicle, are “emptiness.” Why? Because within the emptiness-nature of the Pratyekabuddha vehicle and the Great Vehicle, the Pratyekabuddha vehicle and the Great Vehicle have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the Pratyekabuddha vehicle and the Great Vehicle, and the nature of what is not the Pratyekabuddha vehicle and the Great Vehicle, are “emptiness.” Why? Because within the emptiness-nature of what is not the Pratyekabuddha vehicle and the Great Vehicle, what is not the Pratyekabuddha vehicle and the Great Vehicle 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 Śrāvaka vehicle itself the Great Bodhisattva has no ownership and cannot be grasped; apart from the Śrāvaka vehicle the Great Bodhisattva has no ownership and cannot be grasped. Within the Pratyekabuddha vehicle and the Great Vehicle the Great Bodhisattva has no ownership and cannot be grasped; apart from the Pratyekabuddha vehicle and the Great Vehicle the Great Bodhisattva has no ownership and cannot be grasped.
Śāriputra, the transmigrator of the Śrāvaka vehicle and the nature of the transmigrator of the Śrāvaka vehicle are “emptiness.” Why? Because within the emptiness-nature of the transmigrator of the
Śrāvaka vehicle, the transmigrator of the Śrāvaka vehicle has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the transmigrator of the Śrāvaka vehicle and the nature of what is not the transmigrator of the Śrāvaka vehicle are “emptiness.” Why? Because within the emptiness-nature of what is not the transmigrator of the Śrāvaka vehicle, what is not the transmigrator of the Śrāvaka vehicle has no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. The transmigrators of the Pratyekabuddha vehicle and the Great Vehicle, and the nature of the transmigrators of the Pratyekabuddha vehicle and the Great Vehicle, are “emptiness.” Why? Because within the emptiness-nature of the transmigrators of the Pratyekabuddha vehicle and the Great Vehicle, the transmigrators of the Pratyekabuddha vehicle and the Great Vehicle have no ownership and cannot be grasped, and the Great Bodhisattva also has no ownership and cannot be grasped. What is not the transmigrators of the Pratyekabuddha vehicle and the Great Vehicle, and the nature of what is not the transmigrators of the Pratyekabuddha vehicle and the Great Vehicle, are “emptiness.” Why? Because within the emptiness-nature of what is not the transmigrators of the Pratyekabuddha vehicle and the Great Vehicle, what is not the transmigrators of the Pratyekabuddha vehicle and the Great Vehicle 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 transmigrator of the Śrāvaka vehicle itself the Great Bodhisattva has no ownership and cannot be grasped; apart from the transmigrator of the Śrāvaka vehicle the Great Bodhisattva has no ownership and cannot be grasped. Within the transmigrators of the Pratyekabuddha vehicle and the Great Vehicle the Great Bodhisattva has no ownership and cannot be grasped; apart from the transmigrators of the Pratyekabuddha vehicle and the Great Vehicle the Great Bodhisattva has no ownership and cannot be grasped.
At that time, the Elder Subhūti again answered Śāriputra:
“As the Venerable has asked, for what reason do I say that regarding all dharmas, I use all skillful means, all locations, and all times to seek the Great Bodhisattva, and yet there is entirely no ownership and ultimately cannot be grasped — so why then tell me to use the perfection of wisdom to instruct and transmit to the Great Bodhisattvas?
Śāriputra, because the nature of form is empty, form with respect to form has no ownership and cannot be grasped; form with respect to feeling has no ownership and cannot be grasped. Because the nature of feeling is empty, feeling with respect to feeling has no ownership and cannot be grasped; feeling with respect to form has no ownership and cannot be grasped; form and feeling with respect to perception have no ownership and cannot be grasped. Because the nature of perception is empty, perception with respect to perception has no ownership and cannot be grasped; perception with respect to form and feeling has no ownership and cannot be grasped; form, feeling, and perception with respect to formation have no ownership and cannot be grasped. Because the nature of formation is empty, formation with respect to formation has no ownership and cannot be grasped; formation with respect to form, feeling, and perception has no ownership and cannot be grasped; form, feeling, perception, and formation with respect to consciousness have no ownership and cannot be grasped. Because the nature of consciousness is empty, consciousness with respect to consciousness has no ownership and cannot be grasped; consciousness with respect to form, feeling, perception, and formation has no ownership and cannot be grasped.
Śāriputra, regarding such dharmas, I use all skillful means, all locations, and all times to seek the Great Bodhisattva — yet there is also no ownership and cannot be grasped. Why? Because the self-nature is empty.
Śāriputra, because the nature of the eye base is empty, the eye base with respect to the eye base has no ownership and cannot be grasped; the eye base with respect to the ear base has no ownership and cannot be grasped. Because the nature of the ear base is empty, the ear base with respect to the ear base has no ownership and cannot be grasped; the ear base with respect to the eye base has no ownership and cannot be grasped; the eye and ear bases with respect to the nose base have no ownership and cannot be grasped. Because the nature of the nose base is empty, the nose base with respect to the nose base has no ownership and cannot be grasped; the nose base with respect to the eye and ear bases has no ownership and cannot be grasped; the eye, ear, and nose bases with respect to the tongue base have no ownership and cannot be grasped. Because the nature of the tongue base is empty, the tongue base with respect to the tongue base has no ownership and cannot be grasped; the tongue base with respect to the eye, ear, and nose bases has no ownership and cannot be grasped; the eye, ear, nose, and tongue bases with respect to the body base have no ownership and cannot be grasped. Because the nature of the body base is empty, the body base with respect to the body base has no ownership and cannot be grasped; the body base with respect to the eye, ear, nose, and tongue bases has no ownership and cannot be grasped; the eye, ear, nose, tongue, and body bases with respect to the mind base have no ownership and cannot be grasped. Because the nature of the mind base is empty, the mind base with respect to the mind base has no ownership and cannot be grasped; the mind base with respect to the eye, ear, nose, tongue, and body bases has no ownership and cannot be grasped.
Śāriputra, regarding such dharmas, I use all skillful means, all locations, and all times to seek the Great Bodhisattva — yet there is also no ownership and cannot be grasped. Why? Because the self-nature is empty.
Śāriputra, because the nature of the form base is empty, the form base with respect to the form base has no ownership and cannot be grasped; the form base with respect to the sound base has no ownership and cannot be grasped. Because the nature of the sound base is empty, the sound base with respect to the sound base has no ownership and cannot be grasped; the sound base with respect to the form base has no ownership and cannot be grasped; the form and sound bases with respect to the smell base have no ownership and cannot be grasped. Because the nature of the smell base is empty, the smell base with respect to the smell base has no ownership and cannot be grasped; the smell base with respect to the form and sound bases has no ownership and cannot be grasped; the form, sound, and smell bases with respect to the taste base have no ownership and cannot be grasped. Because the nature of the taste base is empty, the taste base with respect to the taste base has no ownership and cannot be grasped; the taste base with respect to the form, sound, and smell bases has no ownership and cannot be grasped; the form, sound, smell, and taste bases with respect to the touch base have no ownership and cannot be grasped. Because the nature of the touch base is empty, the touch base with respect to the touch base has no ownership and cannot be grasped; the touch base with respect to the form, sound, smell, and taste bases has no ownership and cannot be grasped; the form, sound, smell, taste, and touch bases with respect to the dharma base have no ownership and cannot be grasped. Because the nature of the dharma base is empty, the dharma base with respect to the dharma base has no ownership and cannot be grasped; the dharma base with respect to the form, sound, smell, taste, and touch bases has no ownership and cannot be grasped.
Śāriputra, regarding such dharmas, I use all skillful means, all locations, and all times to seek the Great Bodhisattva — yet there is also no ownership and cannot be grasped. Why? Because the self-nature is empty.