“He did not observe that knowledge inside the fruit of having entered the stream, he did not observe that knowledge outside the fruit of having entered the stream, he did not observe that knowledge outside and inside the fruit of having entered the stream, and he did not observe that knowledge to be anything other than the fruit of having entered the stream. He did not observe that knowledge inside the fruit of once-returner, he did not observe that knowledge outside the fruit of once-returner, he did not observe that knowledge outside and inside the fruit of once-returner, and he did not observe that knowledge to be anything other than the fruit of once-returner. He did not observe that knowledge inside the fruit of non-returner, he did not observe that knowledge outside the fruit of non-returner, he did not observe that knowledge outside and inside the fruit of non-returner, and he did not observe that knowledge to be anything other than the fruit of non-returner. He did not observe that knowledge inside arhatship, he did not observe that knowledge outside arhatship, he did not observe that knowledge outside and inside arhatship, and he did not observe that knowledge to be anything other than arhatship. He did not observe that knowledge inside individual enlightenment, he did not observe that knowledge outside individual enlightenment, he did not observe that knowledge outside and inside individual enlightenment, and he did not observe that knowledge to be anything other than individual enlightenment. He did not observe that knowledge inside the knowledge of the aspects of the path,312 he did not observe that knowledge outside the knowledge of the aspects of the path, he did not observe that knowledge outside and inside the knowledge of the aspects of the path, and he did not observe that knowledge to be anything other than the knowledge of the aspects of the path. He did not observe that knowledge inside all-aspect omniscience, he did not observe that knowledge outside all-aspect omniscience, he did not observe that knowledge outside and inside all-aspect omniscience, and he did not observe that knowledge to be anything other than all-aspect omniscience.
“He did not observe that knowledge inside the real nature, he did not observe that knowledge outside the real nature, he did not observe that knowledge outside and inside the real nature, and he did not observe that knowledge to be anything other than the real nature. He did not observe that knowledge inside the unmistaken real nature, he did not observe that knowledge outside the unmistaken real nature, he did not observe that knowledge outside and inside the unmistaken real nature, and he did not observe that knowledge to be anything other than the unmistaken real nature. He did not observe that knowledge inside the one and only real nature, he did not observe that knowledge outside the one and only real nature, he did not observe that knowledge outside and inside the one and only real nature, and he did not observe that knowledge to be anything other than the one and only real nature. He did not observe that knowledge inside the reality of phenomena, he did not observe that knowledge outside the reality of phenomena, he did not observe that knowledge outside and inside the reality of phenomena, and he did not observe that knowledge to be anything other than the reality of phenomena. He did not observe that knowledge inside the realm of phenomena, he did not observe that knowledge outside the realm of phenomena, he did not observe that knowledge outside and inside the realm of phenomena, and he did not observe that knowledge to be anything other than the realm of phenomena. He did not observe that knowledge inside the abiding nature of phenomena, he did not observe that knowledge outside the abiding nature of phenomena, he did not observe that knowledge outside and inside the abiding nature of phenomena, and he did not observe that knowledge to be anything other than the abiding nature of phenomena. He did not observe that knowledge inside the maturity of phenomena, he did not observe that knowledge outside the maturity of phenomena, he did not observe that knowledge outside and inside the maturity of phenomena, and he did not observe that knowledge to be anything other than the maturity of phenomena. He did not observe that knowledge inside the very limit of reality, he did not observe that knowledge outside the very limit of reality, he did not observe that knowledge outside and inside the very limit of reality, and he did not observe that knowledge to be anything other than the very limit of reality.
“The wandering mendicant Śreṇika became a believer in this discourse, and, having become a believer, entered into the knowledge of the All-Aspect Omniscient One as a follower on account of faith, taking reality as his standard since he did not apprehend anything at all. Having thus become a resolute believer, he did not grasp anything at all because he was without mental images and was not attentive to anything. Because all phenomena cannot be grasped and cannot be relinquished, he did not apprehend anything that he might have grasped or anything that he might have relinquished. Since he did not give rise to conceit about any phenomena, he did not give rise to conceit even about nirvāṇa.
“Blessed Lord, this—that bodhisattva great beings, because all dharmas are not grasped, do not grasp physical forms, do not grasp feelings, do not grasp perceptions, do not grasp formative predispositions, and do not grasp consciousness; because all dharmas are not grasped, do not grasp the eyes, do not grasp the ears, do not grasp the nose, do not grasp the tongue, do not grasp the body, and do not grasp the mental faculty; because all dharmas are not grasped, do not grasp sights, do not grasp sounds, do not grasp odors, do not grasp tastes, do not grasp tangibles, and do not grasp mental phenomena; because all dharmas are not grasped, do not grasp visual consciousness, do not grasp auditory consciousness, do not grasp olfactory consciousness, do not grasp gustatory consciousness, do not grasp tactile consciousness, and do not grasp mental consciousness; because all dharmas are not grasped, do not grasp visually compounded sensory contact, do not grasp aurally compounded sensory contact, do not grasp nasally compounded sensory contact, do not grasp lingually compounded sensory contact, do not grasp corporeally compounded sensory contact, and do not grasp mentally compounded sensory contact; because all dharmas are not grasped, do not grasp feelings conditioned by visually compounded sensory contact, do not grasp feelings conditioned by aurally compounded sensory contact, do not grasp feelings conditioned by nasally compounded sensory contact, do not grasp feelings conditioned by lingually compounded sensory contact, do not grasp feelings conditioned by corporeally compounded sensory contact, and do not grasp feelings conditioned by mentally compounded sensory contact; because all dharmas are not grasped, do not grasp the earth element, do not grasp the water element, do not grasp the fire element, do not grasp the wind element, do not grasp the space element, and do not grasp the consciousness element; because all dharmas are not grasped, do not grasp ignorance, do not grasp formative predispositions, do not grasp consciousness, do not grasp name and form, do not grasp the six sense fields, do not grasp sensory contact, do not grasp sensation, do not grasp craving, do not grasp grasping, do not grasp the rebirth process, do not grasp birth, and do not grasp aging and death; because all dharmas are not grasped, do not grasp the perfection of generosity, do not grasp the perfection of ethical discipline, do not grasp the perfection of tolerance, do not grasp the perfection of perseverance, do not grasp the perfection of meditative concentration, and do not grasp the perfection of wisdom; because all dharmas are not grasped, do not grasp the emptiness of internal phenomena, do not grasp the emptiness of external phenomena, do not grasp the emptiness of external and internal phenomena, do not grasp the emptiness of emptiness, do not grasp the emptiness of great extent, do not grasp the emptiness of ultimate reality, do not grasp the emptiness of conditioned phenomena, do not grasp the emptiness of unconditioned phenomena, do not grasp the emptiness of the unlimited, do not grasp the emptiness of that which has neither beginning nor end, do not grasp the emptiness of nonexclusion, do not grasp the emptiness of inherent nature, do not grasp the emptiness of all phenomena, do not grasp the emptiness of intrinsic defining characteristics, do not grasp the emptiness of that which cannot be apprehended, do not grasp the emptiness of nonentities, do not grasp the emptiness of essential nature, and do not grasp the emptiness of an essential nature of nonentities; because all dharmas are not grasped, do not grasp the applications of mindfulness; because all dharmas are not grasped, do not grasp the correct exertions; because all dharmas are not grasped, do not grasp the supports for miraculous ability; because all dharmas are not grasped, do not grasp the faculties; because all dharmas are not grasped, do not grasp the powers; because all dharmas are not grasped, do not grasp the branches of enlightenment; because all dharmas are not grasped, do not grasp the noble eightfold path; because all dharmas are not grasped, do not grasp the truths of the noble ones; because all dharmas are not grasped, do not grasp the meditative concentrations; because all dharmas are not grasped, do not grasp the immeasurable attitudes; because all dharmas are not grasped, do not grasp the formless absorptions; because all dharmas are not grasped, do not grasp the liberations; because all dharmas are not grasped, do not grasp the nine serial steps of meditative absorption; because all dharmas are not grasped, do not grasp the emptiness, signlessness, and wishlessness gateways to liberation; because all dharmas are not grasped, do not grasp the extrasensory powers; because all dharmas are not grasped, do not grasp the meditative stabilities; because all dharmas are not grasped, do not grasp the dhāraṇī gateways; because all dharmas are not grasped, do not grasp the ten powers of the tathāgatas; because all dharmas are not grasped, do not grasp the four fearlessnesses; because all dharmas are not grasped, do not grasp the four kinds of exact knowledge; because all dharmas are not grasped, do not grasp great compassion; because all dharmas are not grasped, do not grasp the eighteen distinct qualities of the buddhas; because all dharmas are not grasped, do not grasp the fruit of having entered the stream; because all dharmas are not grasped, do not grasp the fruit of once-returner; because all dharmas are not grasped, do not grasp the fruit of non-returner; because all dharmas are not grasped, do not grasp arhatship; because all dharmas are not grasped, do not grasp individual enlightenment; because all dharmas are not grasped, do not grasp knowledge of the aspects of the path; because all dharmas are not grasped, do not grasp all-aspect omniscience; because all dharmas are not grasped, do not grasp the real nature; because all dharmas are not grasped, do not grasp the unmistaken real nature; because all dharmas are not grasped, do not grasp the one and only real nature; because all dharmas are not grasped, do not grasp the reality of phenomena; because all dharmas are not grasped, do not grasp the realm of phenomena; because all dharmas are not grasped, do not grasp the abiding nature of phenomena; because all dharmas are not grasped, do not grasp the maturity of phenomena; and because all dharmas are not grasped, do not grasp the very limit of reality—is indeed the perfection of bodhisattva great beings because it is the beyond that is not beyond.313
“However, as long as their aspirations have not been fulfilled, they will not pass into final nirvāṇa prematurely. As long as the four applications of mindfulness have not been perfected, the four correct exertions have not been perfected, the four supports for miraculous ability have not been perfected, the five faculties have not been perfected, the five powers have not been perfected, the seven branches of enlightenment have not been perfected, and the noble eightfold path has not been perfected, and as long as the four truths of the noble ones have not been perfected, the four meditative concentrations have not been perfected, the four immeasurable attitudes have not been perfected, the four formless absorptions have not been perfected, the eight liberations have not been perfected, the nine serial steps of meditative absorption have not been perfected, the emptiness, signlessness, and wishlessness gateways to liberation have not been perfected, the extrasensory powers have not been perfected, the meditative stabilities have not been perfected, the gateways of the dhāraṇīs have not been perfected, the ten powers of the tathāgatas have not been perfected, the four fearlessnesses have not been perfected, the four kinds of exact knowledge have not been perfected, great compassion has not been perfected, and the eighteen distinct qualities of the buddhas have not been perfected, they will not pass into final nirvāṇa prematurely.
“If you ask why, it is because the aspirations are not aspirations, the applications of mindfulness are not applications of mindfulness, the correct exertions are not correct exertions, the supports for miraculous ability are not supports for miraculous ability, the faculties are not faculties, the powers are not powers, the branches of enlightenment are not branches of enlightenment, the noble eightfold path is not the noble eightfold path, the truths of the noble ones are not truths of the noble ones, the meditative concentrations are not meditative concentrations, the immeasurable attitudes are not immeasurable attitudes, the formless absorptions are not formless absorptions, the eight liberations are not eight liberations, the nine serial steps of meditative absorption are not nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation are not emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers are not extrasensory powers, the meditative stabilities are not meditative stabilities, the gateways of the dhāraṇīs are not gateways of the dhāraṇīs, the powers of the tathāgatas are not powers of the tathāgatas, the four fearlessnesses are not four fearlessnesses, the four kinds of exact knowledge are not four kinds of exact knowledge, great compassion is not great compassion, and the eighteen distinct qualities of the buddhas are not eighteen distinct qualities of the buddhas. They are not anything at all, and they are not not anything at all.
“Blessed Lord, because all dharmas are not grasped, bodhisattva great beings do not grasp physical forms, do not grasp feelings, do not grasp perceptions, do not grasp formative predispositions, and do not grasp consciousness; because all dharmas are not grasped, they do not grasp the eyes, do not grasp the ears, do not grasp the nose, do not grasp the tongue, do not grasp the body, and do not grasp the mental faculty; because all dharmas are not grasped, they do not grasp sights, do not grasp sounds, do not grasp odors, do not grasp tastes, do not grasp tangibles, and do not grasp mental phenomena; because all dharmas are not grasped, they do not grasp visual consciousness, do not grasp auditory consciousness, do not grasp olfactory consciousness, do not grasp gustatory consciousness, do not grasp tactile consciousness, and do not grasp mental consciousness; because all dharmas are not grasped, they do not grasp visually compounded sensory contact, do not grasp aurally compounded sensory contact, do not grasp nasally compounded sensory contact, do not grasp lingually compounded sensory contact, do not grasp corporeally compounded sensory contact, and do not grasp mentally compounded sensory contact; because all dharmas are not grasped, they do not grasp feelings conditioned by visually compounded sensory contact, do not grasp feelings conditioned by aurally compounded sensory contact, do not grasp feelings conditioned by nasally compounded sensory contact, do not grasp feelings conditioned by lingually compounded sensory contact, do not grasp feelings conditioned by corporeally compounded sensory contact, and do not grasp feelings conditioned by mentally compounded sensory contact; because all dharmas are not grasped, they do not grasp the earth element, do not grasp the water element, do not grasp the fire element, do not grasp the wind element, do not grasp the space element, and do not grasp the consciousness element; because all dharmas are not grasped, they do not grasp ignorance, do not grasp formative predispositions, do not grasp consciousness, do not grasp name and form, do not grasp the six sense fields, do not grasp sensory contact, do not grasp sensation, do not grasp craving, do not grasp grasping, do not grasp the rebirth process, do not grasp birth, and do not grasp aging and death; because all dharmas are not grasped, they do not grasp the perfection of generosity, do not grasp the perfection of ethical discipline, do not grasp the perfection of tolerance, do not grasp the perfection of perseverance, do not grasp the perfection of meditative concentration, and do not grasp the perfection of wisdom; because all dharmas are not grasped, they do not grasp the emptiness of internal phenomena, do not grasp the emptiness of external phenomena, do not grasp the emptiness of external and internal phenomena, do not grasp the emptiness of emptiness, do not grasp the emptiness of great extent, do not grasp the emptiness of ultimate reality, do not grasp the emptiness of conditioned phenomena, do not grasp the emptiness of unconditioned phenomena, do not grasp the emptiness of the unlimited, do not grasp the emptiness of that which has neither beginning nor end, do not grasp the emptiness of nonexclusion, do not grasp the emptiness of inherent nature, do not grasp the emptiness of all phenomena, do not grasp the emptiness of intrinsic defining characteristics, do not grasp the emptiness of that which cannot be apprehended, do not grasp the emptiness of nonentities, do not grasp the emptiness of essential nature, and do not grasp the emptiness of an essential nature of nonentities; because all dharmas are not grasped, they do not grasp the applications of mindfulness, do not grasp the correct exertions, do not grasp the supports for miraculous ability, do not grasp the faculties, do not grasp the powers, do not grasp the branches of enlightenment, and do not grasp the noble eightfold path; because all dharmas are not grasped, they do not grasp the truths of the noble ones, do not grasp the meditative concentrations, do not grasp the immeasurable attitudes, do not grasp the formless absorptions, do not grasp the liberations, do not grasp the nine serial steps of meditative absorption, do not grasp the emptiness, signlessness, and wishlessness gateways to liberation, do not grasp the extrasensory powers, do not grasp the meditative stabilities, and do not grasp the dhāraṇī gateways; because all dharmas are not grasped, they do not grasp the ten powers of the tathāgatas, do not grasp the four fearlessnesses, do not grasp the four kinds of exact knowledge, do not grasp great compassion, and do not grasp the eighteen distinct qualities of the buddhas; because all dharmas are not grasped, they do not grasp the fruit of having entered the stream, do not grasp the fruit of once-returner, do not grasp the fruit of non-returner, do not grasp arhatship, do not grasp individual enlightenment, do not grasp the knowledge of the aspects of the path, and do not grasp all-aspect omniscience; and because all dharmas are not grasped, they do not grasp the real nature, do not grasp the unmistaken real nature, do not grasp the one and only real nature, do not grasp the reality of phenomena, do not grasp the realm of phenomena, do not grasp the abiding nature of phenomena, do not grasp the maturity of phenomena, and do not grasp the very limit of reality. This is their perfection of wisdom.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should investigate like this: what is this perfection of wisdom, whose is this perfection of wisdom, how is this a perfection of wisdom, and why is this called a perfection of wisdom?
“When bodhisattva great beings practice the perfection of wisdom, if they practice while wondering whether that phenomenon that does not exist and cannot be apprehended is the perfection of wisdom, they do not practice the perfection of wisdom.”
Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, what are the phenomena that do not exist and that cannot be apprehended?”
“Venerable Śāradvatīputra,” replied Subhūti, “owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the perfection of wisdom does not exist and cannot be apprehended. The perfection of meditative concentration does not exist and cannot be apprehended, the perfection of perseverance does not exist and cannot be apprehended, the perfection of tolerance does not exist and cannot be apprehended, the perfection of ethical discipline does not exist and cannot be apprehended, and the perfection of generosity does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, physical forms do not exist and cannot be apprehended. Feelings do not exist and cannot be apprehended, perceptions do not exist and cannot be apprehended, formative predispositions do not exist and cannot be apprehended, and consciousness does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the eyes do not exist and cannot be apprehended, the ears do not exist and cannot be apprehended, the nose does not exist and cannot be apprehended, the tongue does not exist and cannot be apprehended, the body does not exist and cannot be apprehended, and the mental faculty does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, sights do not exist and cannot be apprehended, sounds do not exist and cannot be apprehended, odors do not exist and cannot be apprehended, tastes do not exist and cannot be apprehended, tangibles do not exist and cannot be apprehended, and mental phenomena do not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, visual consciousness does not exist and cannot be apprehended, auditory consciousness does not exist and cannot be apprehended, olfactory consciousness does not exist and cannot be apprehended, gustatory consciousness does not exist and cannot be apprehended, tactile consciousness does not exist and cannot be apprehended, and mental consciousness does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, visually compounded sensory contact does not exist and cannot be apprehended, aurally compounded sensory contact does not exist and cannot be apprehended, nasally compounded sensory contact does not exist and cannot be apprehended, lingually compounded sensory contact does not exist and cannot be apprehended, corporeally compounded sensory contact does not exist and cannot be apprehended, and mentally compounded sensory contact does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, feelings conditioned by visually compounded sensory contact do not exist and cannot be apprehended, feelings conditioned by aurally compounded sensory contact do not exist and cannot be apprehended, feelings conditioned by nasally compounded sensory contact do not exist and cannot be apprehended, feelings conditioned by lingually compounded sensory contact do not exist and cannot be apprehended, feelings conditioned by corporeally compounded sensory contact do not exist and cannot be apprehended, and feelings conditioned by mentally compounded sensory contact do not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the earth element does not exist and cannot be apprehended, the water element does not exist and cannot be apprehended, the fire element does not exist and cannot be apprehended, the wind element does not exist and cannot be apprehended, the space element does not exist and cannot be apprehended, and the consciousness element does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, ignorance does not exist and cannot be apprehended, formative predispositions do not exist and cannot be apprehended, consciousness does not exist and cannot be apprehended, name and form do not exist and cannot be apprehended, the six sense fields do not exist and cannot be apprehended, sensory contact does not exist and cannot be apprehended, sensation does not exist and cannot be apprehended, craving does not exist and cannot be apprehended, grasping does not exist and cannot be apprehended, the rebirth process does not exist and cannot be apprehended, birth does not exist and cannot be apprehended, and aging and death do not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the perfection of generosity does not exist and cannot be apprehended, the perfection of ethical discipline does not exist and cannot be apprehended, the perfection of tolerance does not exist and cannot be apprehended, the perfection of perseverance does not exist and cannot be apprehended, the perfection of meditative concentration does not exist and cannot be apprehended, and the perfection of wisdom does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the applications of mindfulness do not exist and cannot be apprehended, the supports for miraculous ability do not exist and cannot be apprehended, the faculties do not exist and cannot be apprehended, the powers do not exist and cannot be apprehended, the branches of enlightenment do not exist and cannot be apprehended, and the noble eightfold path does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the truths of the noble ones do not exist and cannot be apprehended, the meditative concentrations do not exist and cannot be apprehended, the immeasurable attitudes do not exist and cannot be apprehended, the formless absorptions do not exist and cannot be apprehended, the eight liberations do not exist and cannot be apprehended, the nine serial steps of meditative absorption do not exist and cannot be apprehended, the emptiness, signlessness, and wishlessness gateways to liberation do not exist and cannot be apprehended, the extrasensory powers do not exist and cannot be apprehended, the meditative stabilities do not exist and cannot be apprehended, the gateways of the dhāraṇīs do not exist and cannot be apprehended, the powers of the tathāgatas do not exist and cannot be apprehended, the fearlessnesses do not exist and cannot be apprehended, the kinds of exact knowledge do not exist and cannot be apprehended, and the distinct qualities of the buddhas do not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the fruit of having entered the stream does not exist and cannot be apprehended, the fruit of once-returner does not exist and cannot be apprehended, the fruit of non-returner does not exist and cannot be apprehended, arhatship does not exist and cannot be apprehended, the knowledge of the aspects of the path does not exist and cannot be apprehended, and all-aspect omniscience does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, the real nature does not exist and cannot be apprehended, the unmistaken real nature does not exist and cannot be apprehended, the one and only real nature does not exist and cannot be apprehended, the reality of phenomena does not exist and cannot be apprehended, the realm of phenomena does not exist and cannot be apprehended, the abiding nature of phenomena does not exist and cannot be apprehended, the maturity of phenomena does not exist and cannot be apprehended, and the very limit of reality does not exist and cannot be apprehended.
“Venerable Śāradvatīputra, owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of that which cannot be apprehended, the emptiness of intrinsic defining characteristics, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities, those who have entered the stream also do not exist and cannot be apprehended, once-returners do not exist and cannot be apprehended, non-returners do not exist and cannot be apprehended, arhats do not exist and cannot be apprehended, pratyekabuddhas do not exist and cannot be apprehended, bodhisattvas do not exist and cannot be apprehended, and buddhas do not exist and cannot be apprehended.