“When a consciousness that apprehends the applications of mindfulness does not arise, it is the teacher because the applications of mindfulness are not seen. When a consciousness that apprehends the correct exertions does not arise, it is the teacher because the correct exertions are not seen. When a consciousness that apprehends the supports for miraculous ability does not arise, it is the teacher because the supports for miraculous ability are not seen. When a consciousness that apprehends the faculties does not arise, it is the teacher because the faculties are not seen. When a consciousness that apprehends the powers does not arise, it is the teacher because the powers are not seen. When a consciousness that apprehends the branches of enlightenment does not arise, it is the teacher because the branches of enlightenment are not seen. When a consciousness that apprehends the noble eightfold path does not arise, it is the teacher because the noble eightfold path is not seen.
“When a consciousness that apprehends the truths of the noble ones does not arise, it is the teacher because the truths of the noble ones are not seen. When a consciousness that apprehends the meditative concentrations does not arise, it is the teacher because the meditative concentrations are not seen. When a consciousness that apprehends the immeasurable attitudes does not arise, it is the teacher because the immeasurable attitudes are not seen. When a consciousness that apprehends the formless absorptions does not arise, it is the teacher because the formless absorptions are not seen. When a consciousness that apprehends the eight liberations does not arise, it is the teacher because the eight liberations are not seen. When a consciousness that apprehends the nine serial steps of meditative absorption does not arise, it is the teacher because the nine serial steps of meditative absorption are not seen. When a consciousness that apprehends the emptiness, signlessness, and wishlessness gateways to liberation does not arise, it is the teacher because the emptiness, signlessness, and wishlessness gateways to liberation are not seen. When a consciousness that apprehends the extrasensory powers does not arise, it is the teacher because the extrasensory powers are not seen. When a consciousness that apprehends the meditative stabilities does not arise, it is the teacher because the meditative stabilities are not seen. When a consciousness that apprehends the dhāraṇī gateways does not arise, it is the teacher because the dhāraṇī gateways are not seen.
“When a consciousness that apprehends the ten powers of the tathāgatas does not arise, it is the teacher because the ten powers of the tathāgatas are not seen. When a consciousness that apprehends the fearlessnesses does not arise, it is the teacher because the fearlessnesses are not seen. When a consciousness that apprehends the kinds of exact knowledge does not arise, it is the teacher because the kinds of exact knowledge are not seen. When a consciousness that apprehends great compassion does not arise, it is the teacher because great compassion is not seen. When a consciousness that apprehends the eighteen distinct qualities of the buddhas does not arise, it is the teacher because the eighteen distinct qualities of the buddhas are not seen.
“When a consciousness that apprehends the fruit of having entered the stream does not arise, it is the teacher because the fruit of having entered the stream is not seen. When a consciousness that apprehends the fruit of once-returner does not arise, it is the teacher because the fruit of once-returner is not seen. When a consciousness that apprehends the fruit of non-returner does not arise, it is the teacher because the fruit of non-returner is not seen. When a consciousness that apprehends arhatship does not arise, it is the teacher because arhatship is not seen. When a consciousness that apprehends individual enlightenment does not arise, it is the teacher because individual enlightenment is not seen. When a consciousness that apprehends the knowledge of the aspects of the path does not arise, it is the teacher because the knowledge of the aspects of the path is not seen. When a consciousness that apprehends all-aspect omniscience does not arise, it is the teacher because all-aspect omniscience is not seen.
“Subhūti, so it is that this profound perfection of wisdom gives birth to the tathāgatas, and teaches about this world.
“Moreover, Subhūti, if you ask how this profound perfection of wisdom gives birth to the tathāgatas, and teaches about the world, Subhūti, in regard to that, the perfection of wisdom says the world is ‘empty.’ If you ask why it says about the world that it is ‘empty,’ it is because it says about the world that physical forms are empty, says about the world that feelings are empty, says about the world that perceptions are empty, says about the world that formative predispositions are empty, and says about the world that consciousness is empty. It says about the world that the eyes are empty, says about the world that the ears are empty, says about the world that the nose is empty, says about the world that the tongue is empty, says about the world that the body is empty, and says about the world that the mental faculty is empty. It says about the world that sights are empty, says about the world that sounds are empty, says about the world that odors are empty, says about the world that tastes are empty, says about the world that tangibles are empty, and says about the world that mental phenomena are empty. It says about the world that visual consciousness is empty, says about the world that auditory consciousness is empty, says about the world that olfactory consciousness is empty, says about the world that gustatory consciousness is empty, says about the world that tactile consciousness is empty, and says about the world that mental consciousness is empty. It says about the world that visually compounded sensory contact is empty, says about the world that aurally compounded sensory contact is empty, says about the world that nasally compounded sensory contact is empty, says about the world that lingually compounded sensory contact is empty, says about the world that corporeally compounded sensory contact is empty, and says about the world that mentally compounded sensory contact is empty. It says about the world that feelings conditioned by visually compounded sensory contact are empty, says about the world that feelings conditioned by aurally compounded sensory contact are empty, says about the world that feelings conditioned by nasally compounded sensory contact are empty, says about the world that feelings conditioned by lingually compounded sensory contact are empty, says about the world that feelings conditioned by corporeally compounded sensory contact are empty, and says about the world that feelings conditioned by mentally compounded sensory contact are empty. It says about the world that the earth element is empty, says about the world that the water element is empty, says about the world that the fire element is empty, says about the world that the wind element is empty, says about the world that the space element is empty, and says about the world that the consciousness element is empty. It says about the world that ignorance is empty, says about the world that formative predispositions are empty, says about the world that consciousness is empty, says about the world that name and form are empty, says about the world that the six sense fields are empty, says about the world that sensory contact is empty, says about the world that sensation is empty, says about the world that craving is empty, says about the world that grasping is empty, says about the world that the rebirth process is empty, says about the world that birth is empty, and says about the world that aging and death are empty.
“It says about the world that the perfection of generosity is empty, says about the world that the perfection of ethical discipline is empty, says about the world that the perfection of tolerance is empty, says about the world that the perfection of perseverance is empty, says about the world that the perfection of meditative concentration is empty, and says about the world that the perfection of wisdom is empty. It says about the world that the emptiness of internal phenomena is empty, says about the world that the emptiness of external phenomena is empty, says about the world that the emptiness of external and internal phenomena is empty, says about the world that the emptiness of emptiness is empty, says about the world that the emptiness of great extent is empty, says about the world that the emptiness of ultimate reality is empty, says about the world that the emptiness of conditioned phenomena is empty, says about the world that the emptiness of unconditioned phenomena is empty, says about the world that the emptiness of the unlimited is empty, says about the world that the emptiness of that which has neither beginning nor end is empty, says about the world that the emptiness of nonexclusion is empty, says about the world that the emptiness of inherent nature is empty, says about the world that the emptiness of all phenomena is empty, says about the world that the emptiness of intrinsic defining characteristics is empty, says about the world that the emptiness of that which cannot be apprehended is empty, says about the world that the emptiness of nonentities is empty, says about the world that the emptiness of essential nature is empty, and says about the world that the emptiness of an essential nature of nonentities is empty. It says about the world that the applications of mindfulness are empty, says about the world that the correct exertions are empty, says about the world that the supports for miraculous ability are empty, says about the world that the faculties are empty, says about the world that the powers are empty, says about the world that the branches of enlightenment are empty, and says about the world that the noble eightfold path is empty. It says about the world that the truths of the noble ones are empty, says about the world that the meditative concentrations are empty, says about the world that the immeasurable attitudes are empty, says about the world that the formless absorptions are empty, says about the world that the eight liberations are empty, says about the world that the nine serial steps of meditative absorption are empty, says about the world that the emptiness, signlessness, and wishlessness gateways to liberation are empty, says about the world that the extrasensory powers are empty, says about the world that the meditative stabilities are empty, and says about the world that the dhāraṇī gateways are empty. It says about the world that the ten powers of the tathāgatas are empty, says about the world that the four fearlessnesses are empty, says about the world that the four kinds of exact knowledge are empty, says about the world that great loving kindness is empty, says about the world that great compassion is empty, and says about the world that the eighteen distinct qualities of the buddhas are empty. It says about the world that the fruit of having entered the stream is empty, says about the world that the fruit of once-returner is empty, says about the world that the fruit of non-returner is empty, says about the world that arhatship is empty, says about the world that individual enlightenment is empty, says about the world that the knowledge of the aspects of the path is empty, and says about the world that all-aspect omniscience is empty.
“Subhūti, so it is that this profound perfection of wisdom gives birth to the tathāgatas, and teaches about this world.
“Moreover, Subhūti, the perfection of wisdom teaches the tathāgatas that the world is empty, says that the world is empty, and makes known that the world is empty.
“Subhūti, so it is that this profound perfection of wisdom gives birth to the tathāgatas, and teaches about this world.
“Moreover, Subhūti, the perfection of wisdom teaches the tathāgatas that the world is ‘empty.’ If you ask how it teaches that the world is empty, it teaches that in the world physical forms are empty, teaches that in the world feelings are empty, teaches that in the world perceptions are empty, teaches that in the world formative predispositions are empty, and teaches that in the world consciousness is empty. It teaches that in the world the eyes are empty, teaches that in the world the ears are empty, teaches that in the world the nose is empty, teaches that in the world the tongue is empty, teaches that in the world the body is empty, and teaches that in the world the mental faculty is empty. It teaches that in the world sights are empty, teaches that in the world sounds are empty, teaches that in the world odors are empty, teaches that in the world tastes are empty, teaches that in the world tangibles are empty, and teaches that in the world mental phenomena are empty. It teaches that in the world visual consciousness is empty, teaches that in the world auditory consciousness is empty, teaches that in the world olfactory consciousness is empty, teaches that in the world gustatory consciousness is empty, teaches that in the world tactile consciousness is empty, and teaches that in the world mental consciousness is empty. It teaches that in the world visually compounded sensory contact is empty, teaches that in the world aurally compounded sensory contact is empty, teaches that in the world nasally compounded sensory contact is empty, teaches that in the world lingually compounded sensory contact is empty, teaches that in the world corporeally compounded sensory contact is empty, and teaches that in the world mentally compounded sensory contact is empty. It teaches that in the world feelings conditioned by visually compounded sensory contact are empty, teaches that in the world feelings conditioned by aurally compounded sensory contact are empty, teaches that in the world feelings conditioned by nasally compounded sensory contact are empty, teaches that in the world feelings conditioned by lingually compounded sensory contact are empty, teaches that in the world feelings conditioned by corporeally compounded sensory contact are empty, and teaches that in the world feelings conditioned by mentally compounded sensory contact are empty. It teaches that in the world the earth element is empty, teaches that in the world the water element is empty, teaches that in the world the fire element is empty, teaches that in the world the wind element is empty, teaches that in the world the space element is empty, and teaches that in the world the consciousness element is empty. It teaches that in the world ignorance is empty, teaches that in the world formative predispositions are empty, teaches that in the world consciousness is empty, teaches that in the world name and form are empty, teaches that in the world the six sense fields are empty, teaches that in the world sensory contact is empty, teaches that in the world sensation is empty, teaches that in the world craving is empty, teaches that in the world grasping is empty, teaches that in the world the rebirth process is empty, teaches that in the world birth is empty, and teaches that in the world aging and death are empty.
“It teaches that in the world the perfection of generosity is empty, teaches that in the world the perfection of ethical discipline is empty, teaches that in the world the perfection of tolerance is empty, teaches that in the world the perfection of perseverance is empty, teaches that in the world the perfection of meditative concentration is empty, and teaches that in the world the perfection of wisdom is empty. It teaches that in the world the emptiness of internal phenomena is empty, teaches that in the world the emptiness of external phenomena is empty, teaches that in the world the emptiness of external and internal phenomena is empty, teaches that in the world the emptiness of emptiness is empty, teaches that in the world the emptiness of great extent is empty, teaches that in the world the emptiness of ultimate reality is empty, teaches that in the world the emptiness of conditioned phenomena is empty, teaches that in the world the emptiness of unconditioned phenomena is empty, teaches that in the world the emptiness of the unlimited is empty, teaches that in the world the emptiness of that which has neither beginning nor end is empty, teaches that in the world the emptiness of nonexclusion is empty, teaches that in the world the emptiness of inherent nature is empty, teaches that in the world the emptiness of all phenomena is empty, teaches that in the world the emptiness of intrinsic defining characteristics is empty, teaches that in the world the emptiness of that which cannot be apprehended is empty, teaches that in the world the emptiness of nonentities is empty, teaches that in the world the emptiness of essential nature is empty, and teaches that in the world the emptiness of an essential nature of nonentities is empty. It teaches that in the world the applications of mindfulness are empty, teaches that in the world the correct exertions are empty, teaches that in the world the supports for miraculous ability are empty, teaches that in the world the faculties are empty, teaches that in the world the powers are empty, teaches that in the world the branches of enlightenment are empty, and teaches that in the world the noble eightfold path is empty. It teaches that in the world the truths of the noble ones are empty, teaches that in the world the meditative concentrations are empty, teaches that in the world the immeasurable attitudes are empty, teaches that in the world the formless absorptions are empty, teaches that in the world the eight liberations are empty, teaches that in the world the nine serial steps of meditative absorption are empty, teaches that in the world the emptiness, signlessness, and wishlessness gateways to liberation are empty, teaches that in the world the extrasensory powers are empty, teaches that in the world the meditative stabilities are empty, and teaches that in the world the dhāraṇī gateways are empty. It teaches that in the world the ten powers of the tathāgatas are empty, teaches that in the world the four fearlessnesses are empty, teaches that in the world the four kinds of exact knowledge are empty, teaches that in the world great loving kindness is empty, teaches that in the world great compassion is empty, and teaches that in the world the eighteen distinct qualities of the buddhas are empty. It teaches that in the world the fruit of having entered the stream is empty, teaches that in the world the fruit of once-returner is empty, teaches that in the world the fruit of non-returner is empty, teaches that in the world arhatship is empty, teaches that in the world individual enlightenment is empty, teaches that in the world the knowledge of the aspects of the path is empty, and teaches that in the world all-aspect omniscience is empty.
“Subhūti, so it is that this profound perfection of wisdom gives birth to the tathāgatas, and teaches about this world.
“Moreover, Subhūti, the perfection of wisdom teaches the tathāgatas that the world is ‘inconceivable.’ If you ask how it teaches that the world is ‘inconceivable,’ it teaches that the world of physical forms is inconceivable, teaches that the world of feelings is inconceivable, teaches that the world of perceptions is inconceivable, teaches that the world of formative predispositions is inconceivable, and teaches that the world of consciousness is inconceivable. It teaches that the world of the eyes is inconceivable, teaches that the world of the ears is inconceivable, teaches that the world of the nose is inconceivable, teaches that the world of the tongue is inconceivable, teaches that the world of the body is inconceivable, and teaches that the world of the mental faculty is inconceivable. It teaches that the world of sights is inconceivable, teaches that the world of sounds is inconceivable, teaches that the world of odors is inconceivable, teaches that the world of tastes is inconceivable, teaches that the world of tangibles is inconceivable, and teaches that the world of mental phenomena is inconceivable. It teaches that the world of visual consciousness is inconceivable, teaches that the world of auditory consciousness is inconceivable, teaches that the world of olfactory consciousness is inconceivable, teaches that the world of gustatory consciousness is inconceivable, teaches that the world of tactile consciousness is inconceivable, and teaches that the world of mental consciousness is inconceivable. It teaches that the world of visually compounded sensory contact is inconceivable, teaches that the world of aurally compounded sensory contact is inconceivable, teaches that the world of nasally compounded sensory contact is inconceivable, teaches that the world of lingually compounded sensory contact is inconceivable, teaches that the world of corporeally compounded sensory contact is inconceivable, and teaches that the world of mentally compounded sensory contact is inconceivable. It teaches that the world of feelings conditioned by visually compounded sensory contact is inconceivable, teaches that the world of feelings conditioned by aurally compounded sensory contact is inconceivable, teaches that the world of feelings conditioned by nasally compounded sensory contact is inconceivable, teaches that the world of feelings conditioned by lingually compounded sensory contact is inconceivable, teaches that the world of feelings conditioned by corporeally compounded sensory contact is inconceivable, and teaches that the world of feelings conditioned by mentally compounded sensory contact is inconceivable. It teaches that the world of the earth element is inconceivable, teaches that the world of the water element is inconceivable, teaches that the world of the fire element is inconceivable, teaches that the world of the wind element is inconceivable, teaches that the world of the space element is inconceivable, and teaches that the world of the consciousness element is inconceivable. It teaches that the world of ignorance is inconceivable, teaches that the world of formative predispositions is inconceivable, teaches that the world of consciousness is inconceivable, teaches that the world of name and form is inconceivable, teaches that the world of the six sense fields is inconceivable, teaches that the world of sensory contact is inconceivable, teaches that the world of sensation is inconceivable, teaches that the world of craving is inconceivable, teaches that the world of grasping is inconceivable, teaches that the world of the rebirth process is inconceivable, teaches that the world of birth is inconceivable, and teaches that the world of aging and death is inconceivable.
“It teaches that the world of the perfection of generosity is inconceivable, teaches that the world of the perfection of ethical discipline is inconceivable, teaches that the world of the perfection of tolerance is inconceivable, teaches that the world of the perfection of perseverance is inconceivable, teaches that the world of the perfection of meditative concentration is inconceivable, and teaches that the world of the perfection of wisdom is inconceivable. It teaches that the world of the emptiness of internal phenomena is inconceivable, teaches that the world of the emptiness of external phenomena is inconceivable, teaches that the world of the emptiness of external and internal phenomena is inconceivable, teaches that the world of the emptiness of emptiness is inconceivable, teaches that the world of the emptiness of great extent is inconceivable, teaches that the world of the emptiness of ultimate reality is inconceivable, teaches that the world of the emptiness of conditioned phenomena is inconceivable, teaches that the world of the emptiness of unconditioned phenomena is inconceivable, teaches that the world of the emptiness of the unlimited is inconceivable, teaches that the world of the emptiness of that which has neither beginning nor end is inconceivable, teaches that the world of the emptiness of nonexclusion is inconceivable, teaches that the world of the emptiness of inherent nature is inconceivable, teaches that the world of the emptiness of all phenomena is inconceivable, teaches that the world of the emptiness of intrinsic defining characteristics is inconceivable, teaches that the world of the emptiness of that which cannot be apprehended is inconceivable, teaches that the world of the emptiness of nonentities is inconceivable, teaches that the world of the emptiness of essential nature is inconceivable, and teaches that the world of the emptiness of an essential nature of nonentities is inconceivable. It teaches that the world of the applications of mindfulness is inconceivable, teaches that the world of the correct exertions is inconceivable, teaches that the world of the supports for miraculous ability is inconceivable, teaches that the world of the faculties is inconceivable, teaches that the world of the powers is inconceivable, teaches that the world of the branches of enlightenment is inconceivable, and teaches that the world of the noble eightfold path is inconceivable. It teaches that the world of the truths of the noble ones is inconceivable, teaches that the world of the meditative concentrations is inconceivable, teaches that the world of the immeasurable attitudes is inconceivable, teaches that the world of the formless absorptions is inconceivable, teaches that the world of the eight liberations is inconceivable, teaches that the world of the nine serial steps of meditative absorption is inconceivable, teaches that the world of the emptiness, signlessness, and wishlessness gateways to liberation is inconceivable, teaches that the world of the extrasensory powers is inconceivable, teaches that the world of the meditative stabilities is inconceivable, and teaches that the world of the dhāraṇī gateways is inconceivable. It teaches that the world of the ten powers of the tathāgatas is inconceivable, teaches that the world of the four fearlessnesses is inconceivable, teaches that the world of the four kinds of exact knowledge is inconceivable, teaches that the world of great loving kindness is inconceivable, teaches that the world of great compassion is inconceivable, and teaches that the world of the eighteen distinct qualities of the buddhas is inconceivable. It teaches that the world of the fruit of having entered the stream is inconceivable, teaches that the world of the fruit of once-returner is inconceivable, teaches that the world of the fruit of non-returner is inconceivable, teaches that the world of arhatship is inconceivable, teaches that the world of individual enlightenment is inconceivable, teaches that the world of the knowledge of the aspects of the path is inconceivable, and teaches that the world of all-aspect omniscience is inconceivable.
“Moreover, Subhūti, this profound perfection of wisdom teaches the tathāgatas that the world is ‘void.’ If you ask how it teaches that the world is ‘void,’ it teaches that the world of physical forms is void, teaches that the world of feelings is void, teaches that the world of perceptions is void, teaches that the world of that formative predispositions is void, and teaches that the world of consciousness is void. It teaches that the world of the eyes is void, teaches that the world of the ears is void, teaches that the world of the nose is void, teaches that the world of the tongue is void, teaches that the world of the body is void, and teaches that the world of the mental faculty is void. It teaches that the world of sights is void, teaches that the world of sounds is void, teaches that the world of odors is void, teaches that the world of tastes is void, teaches that the world of tangibles is void, and teaches that the world of mental phenomena is void. It teaches that the world of visual consciousness is void, teaches that the world of auditory consciousness is void, teaches that the world of olfactory consciousness is void, teaches that the world of gustatory consciousness is void, teaches that the world of tactile consciousness is void, and teaches that the world of mental consciousness is void. It teaches that the world of visually compounded sensory contact is void, teaches that the world of aurally compounded sensory contact is void, teaches that the world of nasally compounded sensory contact is void, teaches that the world of lingually compounded sensory contact is void, teaches that the world of corporeally compounded sensory contact is void, and teaches that the world of mentally compounded sensory contact is void. It teaches that the world of feelings conditioned by visually compounded sensory contact is void, teaches that the world of feelings conditioned by aurally compounded sensory contact is void, teaches that the world of feelings conditioned by nasally compounded sensory contact is void, teaches that the world of feelings conditioned by lingually compounded sensory contact is void, teaches that the world of feelings conditioned by corporeally compounded sensory contact is void, and teaches that the world of feelings conditioned by mentally compounded sensory contact is void. It teaches that the world of the earth element is void, teaches that the world of the water element is void, teaches that the world of the fire element is void, teaches that the world of the wind element is void, teaches that the world of the space element is void, and teaches that the world of the consciousness element is void. It teaches that the world of ignorance is void, teaches that the world of formative predispositions is void, teaches that the world of consciousness is void, teaches that the world of name and form is void, teaches that the world of the six sense fields is void, teaches that the world of sensory contact is void, teaches that the world of sensation is void, teaches that the world of craving is void, teaches that the world of grasping is void, teaches that the world of the rebirth process is void, teaches that the world of birth is void, and teaches that the world of aging and death is void.
“It teaches that the world of the perfection of generosity is void, teaches that the world of the perfection of ethical discipline is void, teaches that the world of the perfection of tolerance is void, teaches that the world of the perfection of perseverance is void, teaches that the world of the perfection of meditative concentration is void, and teaches that the world of the perfection of wisdom is void. It teaches that the world of the emptiness of internal phenomena is void, teaches that the world of the emptiness of external phenomena is void, teaches that the world of the emptiness of external and internal phenomena is void, teaches that the world of the emptiness of emptiness is void, teaches that the world of the emptiness of great extent is void, teaches that the world of the emptiness of ultimate reality is void, teaches that the world of the emptiness of conditioned phenomena is void, teaches that the world of the emptiness of unconditioned phenomena is void, teaches that the world of the emptiness of the unlimited is void, teaches that the world of the emptiness of that which has neither beginning nor end is void, teaches that the world of the emptiness of nonexclusion is void, teaches that the world of the emptiness of inherent nature is void, teaches that the world of the emptiness of all phenomena is void, teaches that the world of the emptiness of intrinsic defining characteristics is void, teaches that the world of the emptiness of that which cannot be apprehended is void, teaches that the world of the emptiness of nonentities is void, teaches that the world of the emptiness of essential nature is void, and teaches that the world of the emptiness of an essential nature of nonentities is void. It teaches that the world of the applications of mindfulness is void, teaches that the world of the correct exertions is void, teaches that the world of the supports for miraculous ability is void, teaches that the world of the faculties is void, teaches that the world of the powers is void, teaches that the world of the branches of enlightenment is void, and teaches that the world of the noble eightfold path is void. It teaches that the world of the truths of the noble ones is void, teaches that the world of the meditative concentrations is void, teaches that the world of the immeasurable attitudes is void, teaches that the world of the formless absorptions is void, teaches that the world of the eight liberations is void, teaches that the world of the nine serial steps of meditative absorption is void, teaches that the world of the emptiness, signlessness, and wishlessness gateways to liberation is void, teaches that the world of the extrasensory powers is void, teaches that the world of the meditative stabilities is void, and teaches that the world of the dhāraṇī gateways is void. It teaches that the world of the ten powers of the tathāgatas is void, teaches that the world of the four fearlessnesses is void, teaches that the world of the four kinds of exact knowledge is void, teaches that the world of great loving kindness is void, teaches that the world of great compassion is void, and teaches that the world of the eighteen distinct qualities of the buddhas is void. It teaches that the world of the fruit of having entered the stream is void, teaches that the world of the fruit of once-returner is void, teaches that the world of the fruit of non-returner is void, teaches that the world of arhatship is void, teaches that the world of individual enlightenment is void, teaches that the world of the knowledge of the aspects of the path is void, and teaches that the world of all-aspect omniscience is void.
“Subhūti, so it is that this perfection of wisdom gives birth to the tathāgatas, and teaches about this world.
“Moreover, Subhūti, this profound perfection of wisdom teaches the tathāgatas that the world is ‘empty of the unlimited.’ If you ask how it teaches that the world is ‘empty of the unlimited,’ it teaches that the world of physical forms is empty of the unlimited, teaches that the world of feelings is empty of the unlimited, teaches that the world of perceptions is empty of the unlimited, teaches that the world of that formative predispositions is empty of the unlimited, and teaches that the world of consciousness is empty of the unlimited. It teaches that the world of the eyes is empty of the unlimited, teaches that the world of the ears is empty of the unlimited, teaches that the world of the nose is empty of the unlimited, teaches that the world of the tongue is empty of the unlimited, teaches that the world of the body is empty of the unlimited, and teaches that the world of the mental faculty is empty of the unlimited. It teaches that the world of sights is empty of the unlimited, teaches that the world of sounds is empty of the unlimited, teaches that the world of odors is empty of the unlimited, teaches that the world of tastes is empty of the unlimited, teaches that the world of tangibles is empty of the unlimited, and teaches that the world of mental phenomena is empty of the unlimited. It teaches that the world of visual consciousness is empty of the unlimited, teaches that the world of auditory consciousness is empty of the unlimited, teaches that the world of olfactory consciousness is empty of the unlimited, teaches that the world of gustatory consciousness is empty of the unlimited, teaches that the world of tactile consciousness is empty of the unlimited, and teaches that the world of mental consciousness is empty of the unlimited. It teaches that the world of visually compounded sensory contact is empty of the unlimited, teaches that the world of aurally compounded sensory contact is empty of the unlimited, teaches that the world of nasally compounded sensory contact is empty of the unlimited, teaches that the world of lingually compounded sensory contact is empty of the unlimited, teaches that the world of corporeally compounded sensory contact is empty of the unlimited, and teaches that the world of mentally compounded sensory contact is empty of the unlimited. It teaches that the world of feelings conditioned by visually compounded sensory contact is empty of the unlimited, teaches that the world of feelings conditioned by aurally compounded sensory contact is empty of the unlimited, teaches that the world of feelings conditioned by nasally compounded sensory contact is empty of the unlimited, teaches that the world of feelings conditioned by lingually compounded sensory contact is empty of the unlimited, teaches that the world of feelings conditioned by corporeally compounded sensory contact is empty of the unlimited, and teaches that the world of feelings conditioned by mentally compounded sensory contact is empty of the unlimited. It teaches that the world of the earth element is empty of the unlimited, teaches that the world of the water element is empty of the unlimited, teaches that the world of the fire element is empty of the unlimited, teaches that the world of the wind element is empty of the unlimited, teaches that the world of the space element is empty of the unlimited, and teaches that the world of the consciousness element is empty of the unlimited. It teaches that the world of ignorance is empty of the unlimited, teaches that the world of formative predispositions is empty of the unlimited, teaches that the world of consciousness is empty of the unlimited, teaches that the world of name and form is empty of the unlimited, teaches that the world of the six sense fields is empty of the unlimited, teaches that the world of sensory contact is empty of the unlimited, teaches that the world of sensation is empty of the unlimited, teaches that the world of craving is empty of the unlimited, teaches that the world of grasping is empty of the unlimited, teaches that the world of the rebirth process is empty of the unlimited, teaches that the world of birth is empty of the unlimited, and teaches that the world of aging and death is empty of the unlimited.
“It teaches that the world of the perfection of generosity is empty of the unlimited, teaches that the world of the perfection of ethical discipline is empty of the unlimited, teaches that the world of the perfection of tolerance is empty of the unlimited, teaches that the world of the perfection of perseverance is empty of the unlimited, teaches that the world of the perfection of meditative concentration is empty of the unlimited, and teaches that the world of the perfection of wisdom is empty of the unlimited. It teaches that the world of the emptiness of internal phenomena is empty of the unlimited, teaches that the world of the emptiness of external phenomena is empty of the unlimited, teaches that the world of the emptiness of external and internal phenomena is empty of the unlimited, teaches that the world of the emptiness of emptiness is empty of the unlimited, teaches that the world of the emptiness of great extent is empty of the unlimited, teaches that the world of the emptiness of ultimate reality is empty of the unlimited, teaches that the world of the emptiness of conditioned phenomena is empty of the unlimited, teaches that the world of the emptiness of unconditioned phenomena is empty of the unlimited, teaches that the world of the emptiness of the unlimited is empty of the unlimited, teaches that the world of the emptiness of that which has neither beginning nor end is empty of the unlimited, teaches that the world of the emptiness of nonexclusion is empty of the unlimited, teaches that the world of the emptiness of inherent nature is empty of the unlimited, teaches that the world of the emptiness of all phenomena is empty of the unlimited, teaches that the world of the emptiness of intrinsic defining characteristics is empty of the unlimited, teaches that the world of the emptiness of that which cannot be apprehended is empty of the unlimited, teaches that the world of the emptiness of nonentities is empty of the unlimited, teaches that the world of the emptiness of essential nature is empty of the unlimited, and teaches that the world of the emptiness of an essential nature of nonentities is empty of the unlimited. It teaches that the world of the applications of mindfulness is empty of the unlimited, teaches that the world of the correct exertions is empty of the unlimited, teaches that the world of the supports for miraculous ability is empty of the unlimited, teaches that the world of the faculties is empty of the unlimited, teaches that the world of the powers is empty of the unlimited, teaches that the world of the branches of enlightenment is empty of the unlimited, and teaches that the world of the noble eightfold path is empty of the unlimited. It teaches that the world of the truths of the noble ones is empty of the unlimited, teaches that the world of the meditative concentrations is empty of the unlimited, teaches that the world of the immeasurable attitudes is empty of the unlimited, teaches that the world of the formless absorptions is empty of the unlimited, teaches that the world of the eight liberations is empty of the unlimited, teaches that the world of the nine serial steps of meditative absorption is empty of the unlimited, teaches that the world of the emptiness, signlessness, and wishlessness gateways to liberation is empty of the unlimited, teaches that the world of the extrasensory powers is empty of the unlimited, teaches that the world of the meditative stabilities is empty of the unlimited, and teaches that the world of the dhāraṇī gateways is empty of the unlimited. It teaches that the world of the ten powers of the tathāgatas is empty of the unlimited, teaches that the world of the four fearlessnesses is empty of the unlimited, teaches that the world of the four kinds of exact knowledge is empty of the unlimited, teaches that the world of great loving kindness is empty of the unlimited, teaches that the world of great compassion is empty of the unlimited, and teaches that the world of the eighteen distinct qualities of the buddhas is empty of the unlimited. It teaches that the world of the fruit of having entered the stream is empty of the unlimited, teaches that the world of the fruit of once-returner is empty of the unlimited, teaches that the world of the fruit of non-returner is empty of the unlimited, teaches that the world of arhatship is empty of the unlimited, teaches that the world of individual enlightenment is empty of the unlimited, teaches that the world of the knowledge of the aspects of the path is empty of the unlimited, and teaches that the world of all-aspect omniscience is empty of the unlimited.
“Moreover, Subhūti, this profound perfection of wisdom teaches the tathāgatas that the world is ‘empty of essential nature.’ If you ask how it teaches that the world is ‘empty of essential nature,’ it teaches that the world of physical forms is empty of essential nature, teaches that the world of feelings is empty of essential nature, teaches that the world of perceptions is empty of essential nature, teaches that the world of that formative predispositions is empty of essential nature, and teaches that the world of consciousness is empty of essential nature. It teaches that the world of the eyes is empty of essential nature, teaches that the world of the ears is empty of essential nature, teaches that the world of the nose is empty of essential nature, teaches that the world of the tongue is empty of essential nature, teaches that the world of the body is empty of essential nature, and teaches that the world of the mental faculty is empty of essential nature. It teaches that the world of sights is empty of essential nature, teaches that the world of sounds is empty of essential nature, teaches that the world of odors is empty of essential nature, teaches that the world of tastes is empty of essential nature, teaches that the world of tangibles is empty of essential nature, and teaches that the world of mental phenomena is empty of essential nature. It teaches that the world of visual consciousness is empty of essential nature, teaches that the world of auditory consciousness is empty of essential nature, teaches that the world of olfactory consciousness is empty of essential nature, teaches that the world of gustatory consciousness is empty of essential nature, teaches that the world of tactile consciousness is empty of essential nature, and teaches that the world of mental consciousness is empty of essential nature. It teaches that the world of visually compounded sensory contact is empty of essential nature, teaches that the world of aurally compounded sensory contact is empty of essential nature, teaches that the world of nasally compounded sensory contact is empty of essential nature, teaches that the world of lingually compounded sensory contact is empty of essential nature, teaches that the world of corporeally compounded sensory contact is empty of essential nature, and teaches that the world of mentally compounded sensory contact is empty of essential nature. It teaches that the world of feelings conditioned by visually compounded sensory contact is empty of essential nature, teaches that the world of feelings conditioned by aurally compounded sensory contact is empty of essential nature, teaches that the world of feelings conditioned by nasally compounded sensory contact is empty of essential nature, teaches that the world of feelings conditioned by lingually compounded sensory contact is empty of essential nature, teaches that the world of feelings conditioned by corporeally compounded sensory contact is empty of essential nature, and teaches that the world of feelings conditioned by mentally compounded sensory contact is empty of essential nature. It teaches that the world of the earth element is empty of essential nature, teaches that the world of the water element is empty of essential nature, teaches that the world of the fire element is empty of essential nature, teaches that the world of the wind element is empty of essential nature, teaches that the world of the space element is empty of essential nature, and teaches that the world of the consciousness element is empty of essential nature. It teaches that the world of ignorance is empty of essential nature, teaches that the world of formative predispositions is empty of essential nature, teaches that the world of consciousness is empty of essential nature, teaches that the world of name and form is empty of essential nature, teaches that the world of the six sense fields is empty of essential nature, teaches that the world of sensory contact is empty of essential nature, teaches that the world of sensation is empty of essential nature, teaches that the world of craving is empty of essential nature, teaches that the world of grasping is empty of essential nature, teaches that the world of the rebirth process is empty of essential nature, teaches that the world of birth is empty of essential nature, and teaches that the world of aging and death is empty of essential nature.