大般若波羅蜜多經

07

Śāriputra! The name “gateway of liberation through emptiness” is merely something apprehended externally. With respect to the ten directions and the three periods of time, it comes from nowhere, goes nowhere, and abides nowhere.

Within the gateway of liberation through emptiness there is no name; within the name there is no gateway of liberation through emptiness. They are neither conjoined nor separate, but are merely provisionally designated. Why is this?

Because the gateway of liberation through emptiness and its name are both empty in their intrinsic nature. Within the emptiness of intrinsic nature, neither the gateway of liberation through emptiness nor its name has any existence or can be apprehended. The names “gateway of liberation through signlessness” and “gateway of liberation through wishlessness” are likewise merely things apprehended externally.

With respect to the ten directions and the three periods of time, they come from nowhere, go nowhere, and abide nowhere. Within the gateways of liberation through signlessness and wishlessness there are no names; within the names there are no gateways of liberation through signlessness and wishlessness. They are neither conjoined nor separate, but are merely provisionally designated.

Why is this? Because the gateways of liberation through signlessness and wishlessness and their names are all empty in their intrinsic nature. Within the emptiness of intrinsic nature, neither the gateways of liberation through signlessness and wishlessness nor their names have any existence or can be apprehended.

The name “great bodhisattva” is likewise merely something apprehended externally. With respect to the ten directions and the three periods of time, it comes from nowhere, goes nowhere, and abides nowhere. Within a great bodhisattva there is no name; within the name there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally designated. Why is this? Because a great bodhisattva and the name are both empty in their intrinsic nature.

Within the emptiness of intrinsic nature, neither a great bodhisattva nor the name has any existence or can be apprehended.

Śāriputra! For this reason, I say that “great bodhisattva” is merely a provisional name.

Śāriputra! The name “five kinds of eyes” is merely something apprehended externally. With respect to the ten directions and the three periods of time, it comes from nowhere, goes nowhere, and abides nowhere.

Within the five kinds of eyes there is no name; within the name there are no five kinds of eyes. They are neither conjoined nor separate, but are merely provisionally designated. Why is this?

Because the five kinds of eyes and their name are both empty in their intrinsic nature. Within the emptiness of intrinsic nature, neither the five kinds of eyes nor their name has any existence or can be apprehended. The name “six superknowledges” is likewise merely something apprehended externally.

With respect to the ten directions and the three periods of time, it comes from nowhere, goes nowhere, and abides nowhere. Within the six superknowledges there is no name; within the name there are no six superknowledges. They are neither conjoined nor separate, but are merely provisionally designated.

Why is this? Because the six superknowledges and their name are both empty in their intrinsic nature. Within the emptiness of intrinsic nature, neither the six superknowledges nor their name has any existence or can be apprehended.

The name “great bodhisattva” is likewise merely something apprehended externally. With respect to the ten directions and the three periods of time, it comes from nowhere, goes nowhere, and abides nowhere. Within a great bodhisattva there is no name; within the name there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally designated. Why is this? Because a great bodhisattva and the name are both empty in their intrinsic nature.

Within the emptiness of intrinsic nature, neither a great bodhisattva nor the name has any existence or can be apprehended.

Śāriputra! For this reason, I say that “great bodhisattva” is merely a provisional name.

Śāriputra! The name “the Buddha’s ten powers” is merely something apprehended externally. With respect to the ten directions and the three periods of time, it comes from nowhere, goes nowhere, and abides nowhere.

Within the Buddha’s ten powers there is no name; within the name there are no Buddha’s ten powers. They are neither conjoined nor separate, but are merely provisionally designated. Why is this?

Because the Buddha’s ten powers and their name are both empty in their intrinsic nature. Within the emptiness of intrinsic nature, neither the Buddha’s ten powers nor their name has any existence or can be apprehended. The names “four fearlessnesses,” “four unhindered knowledges,” “great loving-kindness,” “great compassion,” “great sympathetic joy,” “great equanimity,” and “the eighteen unique qualities of a Buddha” are likewise merely things apprehended externally.

With respect to the ten directions and the three periods of time, they come from nowhere, go nowhere, and abide nowhere. Within the four fearlessnesses, four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha, there are no names; within the names there are no four fearlessnesses, four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or eighteen unique qualities of a Buddha.

They are neither conjoined nor separate, but are merely provisionally designated. Why is this? Because the four fearlessnesses, four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha, together with their names, are all empty in their intrinsic nature.

Within the emptiness of intrinsic nature, neither the four fearlessnesses, four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha, nor their names, have any existence or can be apprehended. The name “great bodhisattva” is likewise merely something apprehended externally. With respect to the ten directions and the three periods of time, it comes from nowhere, goes nowhere, and abides nowhere.

Within a great bodhisattva there is no name; within the name there is no great bodhisattva. They are neither conjoined nor separate, but are merely provisionally designated. Why is this?

Because a great bodhisattva and the name are both empty in their intrinsic nature. Within the emptiness of intrinsic nature, neither a great bodhisattva nor the name has any existence or can be apprehended.

Śāriputra! For this reason, I say that “great bodhisattva” is merely a provisional name.

Śāriputra! The name “wisdom of all phenomena” is merely something apprehended externally. With respect to the ten directions and the three periods of time, it comes from nowhere, goes nowhere, and abides nowhere.

Within the wisdom of all phenomena there is no name; within the name there is no wisdom of all phenomena. They are neither conjoined nor separate, but are merely provisionally designated. Why is this?

Because the wisdom of all phenomena and its name are both empty in their intrinsic nature. Within the emptiness of intrinsic nature, neither the wisdom of all phenomena nor its name has any existence or can be apprehended. The names “wisdom of the aspects of the paths” and “wisdom of all aspects” are likewise merely things apprehended externally.

With respect to the ten directions and the three periods of time, they come from nowhere, go nowhere, and abide nowhere. Within the wisdom of the aspects of the paths and the wisdom of all aspects there are no names; within the names there are no wisdom of the aspects of the paths or wisdom of all aspects. They are neither conjoined nor separate, but are merely provisionally designated.

Why is this? Because the wisdom of the aspects of the paths and the wisdom of all aspects, together with their names, are all empty in their intrinsic nature. Within the emptiness of intrinsic nature, neither the wisdom of the aspects of the paths and the wisdom of all aspects, nor their names, have any existence or can be apprehended.

The name “great bodhisattva” is likewise merely something apprehended externally. With respect to the ten directions and the three periods of time, it comes from nowhere, goes nowhere, and abides nowhere. Within a great bodhisattva there is no name; within the name there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally designated. Why is this? Because a great bodhisattva and the name are both empty in their intrinsic nature.

Within the emptiness of intrinsic nature, neither a great bodhisattva nor the name has any existence or can be apprehended.

Śāriputra! For this reason, I say that “great bodhisattva” is merely a provisional name.

Shariputra! The name “the Dharma of non-forgetfulness” is merely something comprised within the external; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the Dharma of non-forgetfulness there is no name; within the name there is no Dharma of non-forgetfulness.

They are neither conjoined nor separate, but are merely provisionally designated. Why is this? Because the Dharma of non-forgetfulness and its name are both empty of self-nature.

Within the emptiness of self-nature, neither the Dharma of non-forgetfulness nor its name exists or can be apprehended. The name “the nature of constant equanimity” is likewise merely something comprised within the external; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the nature of constant equanimity there is no name; within the name there is no nature of constant equanimity.

They are neither conjoined nor separate, but are merely provisionally designated. Why is this? Because the nature of constant equanimity and its name are both empty of self-nature.

Within the emptiness of self-nature, neither the nature of constant equanimity nor its name exists or can be apprehended. The name “great bodhisattva” is also like this: it is merely something comprised within the external; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the great bodhisattva there is no name; within the name there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally designated. Why is this? Because the great bodhisattva and the name are both empty of self-nature.

Within the emptiness of self-nature, neither the great bodhisattva nor the name exists or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a provisional name.

Shariputra! The name “all dharani gateways” is merely something comprised within the external; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within all dharani gateways there is no name; within the name there are no dharani gateways.

They are neither conjoined nor separate, but are merely provisionally designated. Why is this? Because all dharani gateways and their name are both empty of self-nature.

Within the emptiness of self-nature, neither all dharani gateways nor their name exists or can be apprehended. The name “all samadhi gateways” is likewise merely something comprised within the external; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within all samadhi gateways there is no name; within the name there are no samadhi gateways.

They are neither conjoined nor separate, but are merely provisionally designated. Why is this? Because all samadhi gateways and their name are both empty of self-nature.

Within the emptiness of self-nature, neither all samadhi gateways nor their name exists or can be apprehended. The name “great bodhisattva” is also like this: it is merely something comprised within the external; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within the great bodhisattva there is no name; within the name there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally designated. Why is this? Because the great bodhisattva and the name are both empty of self-nature.

Within the emptiness of self-nature, neither the great bodhisattva nor the name exists or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a provisional name.

Shariputra! The name “inner emptiness” is merely something comprised within the external; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within inner emptiness there is no name; within the name there is no inner emptiness.

They are neither conjoined nor separate, but are merely provisionally designated. Why is this? Because inner emptiness and its name are both empty of self-nature.

Within the emptiness of self-nature, neither inner emptiness nor its name exists or can be apprehended. The names “outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of essential nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of non-apprehension, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature and self-nature” are likewise merely something comprised within the external;

with respect to the ten directions and the three times, they come from nowhere, go nowhere, and abide nowhere.

Within outer emptiness through emptiness of non-nature and self-nature there is no name; within the name there is no outer emptiness through emptiness of non-nature and self-nature. They are neither conjoined nor separate, but are merely provisionally designated. Why is this?

Because outer emptiness through emptiness of non-nature and self-nature and their names are all empty of self-nature. Within the emptiness of self-nature, neither outer emptiness through emptiness of non-nature and self-nature nor their names exist or can be apprehended. The name “great bodhisattva” is also like this: it is merely something comprised within the external; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within the great bodhisattva there is no name; within the name there is no great bodhisattva. They are neither conjoined nor separate, but are merely provisionally designated. Why is this?

Because the great bodhisattva and the name are both empty of self-nature. Within the emptiness of self-nature, neither the great bodhisattva nor the name exists or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a provisional name.

Shariputra! The name “suchness” is merely something comprised within the external; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere. Within suchness there is no name; within the name there is no suchness.

They are neither conjoined nor separate, but are merely provisionally designated. Why is this? Because suchness and its name are both empty of self-nature.

Within the emptiness of self-nature, neither suchness nor its name exists or can be apprehended. The names “Dharma realm, Dharma-nature, the nature free from falsity, the nature free from change, the inconceivable realm, the realm of space, the realm of cessation, the realm of separation, the realm of extinction, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding of Dharma, the realm of non-nature, the realm of signlessness, the realm of non-action, the realm of the unconditioned, the realm of peace and security, the realm of quiescence, original nonexistence, the true limit, and ultimate nirvana” are likewise merely something comprised within the external;

with respect to the ten directions and the three times, they come from nowhere, go nowhere, and abide nowhere.

Within the Dharma realm through ultimate nirvana there is no name; within the name there is no Dharma realm through ultimate nirvana. They are neither conjoined nor separate, but are merely provisionally designated. Why is this?

Because the Dharma realm through ultimate nirvana and their names are all empty of self-nature. Within the emptiness of self-nature, neither the Dharma realm through ultimate nirvana nor their names exist or can be apprehended. The name “great bodhisattva” is also like this: it is merely something comprised within the external; with respect to the ten directions and the three times, it comes from nowhere, goes nowhere, and abides nowhere.

Within the great bodhisattva there is no name; within the name there is no great bodhisattva. They are neither conjoined nor separate, but are merely provisionally designated. Why is this?

Because the great bodhisattva and the name are both empty of self-nature. Within the emptiness of self-nature, neither the great bodhisattva nor the name exists or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a conventional designation.

Shariputra! The name “stage of Great Joy” is merely something subsumed under the external. With respect to the ten directions and the three periods of time, it comes from nowhere, goes nowhere, and abides nowhere.

Within the stage of Great Joy there is no name; within the name there is no stage of Great Joy. They are neither conjoined nor separate, but are merely provisionally established. Why?

Because both the stage of Great Joy and its name are empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the stage of Great Joy nor its name exists or can be apprehended. The names “stage of Stainlessness,” “stage of Radiance,” “stage of Blazing Wisdom,” “stage Difficult to Conquer,” “stage of Direct Presence,” “stage of Far-Reaching,” “stage of Immovability,” “stage of Excellent Wisdom,” and “stage of Dharma Cloud” are likewise merely things subsumed under the external.

With respect to the ten directions and the three periods of time, they come from nowhere, go nowhere, and abide nowhere. Within the stage of Stainlessness through the stage of Dharma Cloud there are no names; within the names there are no stages from the stage of Stainlessness through the stage of Dharma Cloud. They are neither conjoined nor separate, but are merely provisionally established.

Why? Because the stages from the stage of Stainlessness through the stage of Dharma Cloud, together with their names, are all empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the stages from the stage of Stainlessness through the stage of Dharma Cloud nor their names exist or can be apprehended.

The name “great bodhisattva” is also just so: it is merely something subsumed under the external. With respect to the ten directions and the three periods of time, it comes from nowhere, goes nowhere, and abides nowhere. Within the great bodhisattva there is no name; within the name there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally established. Why? Because both the great bodhisattva and the name are empty of intrinsic nature.

Within the emptiness of intrinsic nature, neither the great bodhisattva nor the name exists or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a conventional designation.

Shariputra! The name “ordinary person” is merely something subsumed under the external. With respect to the ten directions and the three periods of time, it comes from nowhere, goes nowhere, and abides nowhere.

Within the state of an ordinary person there is no name; within the name there is no state of an ordinary person. They are neither conjoined nor separate, but are merely provisionally established. Why?

Because both the state of an ordinary person and its name are empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the state of an ordinary person nor its name exists or can be apprehended. The names “stage of the lineage,” “eighth stage,” “stage of possessing right view,” “stage of attenuation,” “stage of freedom from desire,” “stage of one who has accomplished the task,” “stage of a pratyekabuddha,” “stage of a bodhisattva,” and “stage of a Tathagata” are likewise merely things subsumed under the external.

With respect to the ten directions and the three periods of time, they come from nowhere, go nowhere, and abide nowhere. Within the stage of the lineage through the stage of a Tathagata there are no names; within the names there are no stages from the stage of the lineage through the stage of a Tathagata. They are neither conjoined nor separate, but are merely provisionally established.

Why? Because the stages from the stage of the lineage through the stage of a Tathagata, together with their names, are all empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the stages from the stage of the lineage through the stage of a Tathagata nor their names exist or can be apprehended.

The name “great bodhisattva” is also just so: it is merely something subsumed under the external. With respect to the ten directions and the three periods of time, it comes from nowhere, goes nowhere, and abides nowhere. Within the great bodhisattva there is no name; within the name there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally established. Why? Because both the great bodhisattva and the name are empty of intrinsic nature.

Within the emptiness of intrinsic nature, neither the great bodhisattva nor the name exists or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a conventional designation.

Shariputra! The name “Shravaka Vehicle” is merely something subsumed under the external. With respect to the ten directions and the three periods of time, it comes from nowhere, goes nowhere, and abides nowhere.

Within the Shravaka Vehicle there is no name; within the name there is no Shravaka Vehicle. They are neither conjoined nor separate, but are merely provisionally established. Why?

Because both the Shravaka Vehicle and its name are empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the Shravaka Vehicle nor its name exists or can be apprehended. The names “Pratyekabuddha Vehicle” and “Great Vehicle” are likewise merely things subsumed under the external.

With respect to the ten directions and the three periods of time, they come from nowhere, go nowhere, and abide nowhere. Within the Pratyekabuddha Vehicle and the Great Vehicle there are no names; within the names there are no Pratyekabuddha Vehicle or Great Vehicle. They are neither conjoined nor separate, but are merely provisionally established.

Why? Because the Pratyekabuddha Vehicle and the Great Vehicle, together with their names, are all empty of intrinsic nature. Within the emptiness of intrinsic nature, neither the Pratyekabuddha Vehicle and the Great Vehicle nor their names exist or can be apprehended.

The name “great bodhisattva” is also just so: it is merely something subsumed under the external. With respect to the ten directions and the three periods of time, it comes from nowhere, goes nowhere, and abides nowhere. Within the great bodhisattva there is no name; within the name there is no great bodhisattva.

They are neither conjoined nor separate, but are merely provisionally established. Why? Because both the great bodhisattva and the name are empty of intrinsic nature.

Within the emptiness of intrinsic nature, neither the great bodhisattva nor the name exists or can be apprehended.

Shariputra! For this reason, I say that “great bodhisattva” is merely a conventional designation.

At that time, the Venerable Subhuti again replied to Shariputra: “As the Venerable One has asked: For what reason is it said that what is called a self and so forth ultimately does not arise?

“Shariputra! A self is ultimately and entirely nonexistent and cannot be apprehended; how, then, could it arise? A sentient being, a living being, one who is born, one who is nourished, one who matures, one who transmigrates, a person born of a person, a supreme self, one capable of acting, one capable of causing others to act, one capable of producing karma, one capable of causing others to produce karma, one who personally experiences karmic results, one who causes others to experience karmic results, a knower, and a seer are all ultimately nonexistent and cannot be apprehended; how, then, could they arise? Feeling, perception, formations, and consciousness are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

“Shariputra! The eye ayatana is ultimately and entirely nonexistent and cannot be apprehended; how, then, could it arise? The ear, nose, tongue, body, and mind ayatanas are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

“Shariputra! The form ayatana is ultimately and entirely nonexistent and cannot be apprehended; how, then, could it arise? The sound, odor, taste, touch, and mental-object ayatanas are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

“Shariputra! The eye dhatu is ultimately nonexistent and cannot be apprehended; how, then, could it arise? The form dhatu, the eye-consciousness dhatu, eye contact, and the feelings that arise conditioned by eye contact are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

“Shariputra! The ear dhatu is ultimately nonexistent and cannot be apprehended; how, then, could it arise? The sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings that arise conditioned by ear contact are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

“Shariputra! The nose dhatu is ultimately nonexistent and cannot be apprehended; how, then, could it arise? The odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings that arise conditioned by nose contact are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?”

Shariputra! The tongue dhatu is ultimately nonexistent and cannot be apprehended; how, then, could it arise? The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! The body dhatu is ultimately nonexistent and cannot be apprehended; how, then, could it arise? The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! The mind dhatu is ultimately nonexistent and cannot be apprehended; how, then, could it arise? The mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! The earth dhatu is ultimately nonexistent and cannot be apprehended; how, then, could it arise? The water, fire, wind, space, and consciousness dhatus are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! Ignorance is ultimately nonexistent and cannot be apprehended; how, then, could it arise? Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, dejection, and distress are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! Inner emptiness is ultimately nonexistent and cannot be apprehended; how, then, could it arise? Outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of essential nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonbeing, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonbeing are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! The perfection of generosity is ultimately nonexistent and cannot be apprehended; how, then, could it arise? The perfections of pure morality, patient acceptance, diligence, meditation, and prajnaparamita are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! The four meditative absorptions are ultimately nonexistent and cannot be apprehended; how, then, could they arise? The four immeasurables and the four formless attainments are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! The eight liberations are ultimately nonexistent and cannot be apprehended; how, then, could they arise? The eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! The four foundations of mindfulness are ultimately nonexistent and cannot be apprehended; how, then, could they arise? The four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! The Dharma gateway of liberation through emptiness is ultimately nonexistent and cannot be apprehended; how, then, could it arise? The Dharma gateways of liberation through signlessness and wishlessness are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! The five kinds of eyes are ultimately nonexistent and cannot be apprehended; how, then, could they arise? The six superknowledges are ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! The Buddha’s ten powers are ultimately nonexistent and cannot be apprehended; how, then, could they arise? The four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! Knowledge of all things is ultimately nonexistent and cannot be apprehended; how, then, could it arise? Knowledge of the aspects of the paths and knowledge of all aspects are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! The Dharma of never losing mindfulness is ultimately nonexistent and cannot be apprehended; how, then, could it arise? The nature of constant equanimity is ultimately nonexistent and cannot be apprehended; how, then, could it arise?

Shariputra! All dharani gateways are ultimately nonexistent and cannot be apprehended; how, then, could they arise? All samadhi gateways are ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! The Stage of Great Joy is ultimately nonexistent and cannot be apprehended; how, then, could it arise? The Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage of Being Extremely Difficult to Conquer, the Stage of Presence, the Stage of Far-Reaching, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! The stage of an ordinary person is ultimately nonexistent and cannot be apprehended; how, then, could it arise? The stage of the lineage, the stage of the eighth, the stage of one endowed with vision, the stage of the once-returner, the stage of freedom from desire, the stage of one who has completed the task, the stage of a pratyekabuddha, the stage of a bodhisattva, and the stage of a Tathagata are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! The Shravaka Vehicle is ultimately nonexistent and cannot be apprehended; how, then, could it arise? The Pratyekabuddha Vehicle and the Great Vehicle are all ultimately nonexistent and cannot be apprehended; how, then, could they arise?

Shariputra! For this reason, I say that the self and so forth ultimately do not arise.

At that time, the Venerable Subhuti again replied to Shariputra: “As the Venerable One has asked, for what reason is it said that all dharmas are likewise devoid of intrinsic nature?

“Shariputra! All dharmas are devoid of an intrinsic nature formed through combination. Why? Because dharmas exist through combination, while intrinsic nature is empty.”

Shariputra then asked Subhuti: “Which dharmas are devoid of an intrinsic nature formed through combination?”

Subhuti replied: “Shariputra! Form is devoid of an intrinsic nature formed through combination; feeling, perception, volitional formations, and consciousness are all devoid of an intrinsic nature formed through combination.

“Shariputra! The eye ayatana is devoid of an intrinsic nature formed through combination; the ear, nose, tongue, body, and mind ayatanas are all devoid of an intrinsic nature formed through combination.

“Shariputra! The form ayatana is devoid of an intrinsic nature formed through combination; the sound, odor, taste, tangible-object, and mental-object ayatanas are all devoid of an intrinsic nature formed through combination.

“Shariputra! The eye dhatu is devoid of an intrinsic nature formed through combination; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are all devoid of an intrinsic nature formed through combination.

“Shariputra! The ear dhatu is devoid of an intrinsic nature formed through combination; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are all devoid of an intrinsic nature formed through combination.

“Shariputra! The nose dhatu is devoid of an intrinsic nature formed through combination; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are all devoid of an intrinsic nature formed through combination.

“Shariputra! The tongue dhatu is devoid of an intrinsic nature formed through combination; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are all devoid of an intrinsic nature formed through combination.

“Shariputra! The body dhatu is devoid of an intrinsic nature formed through combination; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are all devoid of an intrinsic nature formed through combination.

“Shariputra! The mind dhatu is devoid of an intrinsic nature formed through combination; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are all devoid of an intrinsic nature formed through combination.”

Shariputra! The earth dhatu has no intrinsic nature of conjunction; the water, fire, wind, space, and consciousness dhatus likewise have no intrinsic nature of conjunction.

Shariputra! Ignorance has no intrinsic nature of conjunction; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress likewise have no intrinsic nature of conjunction.

Shariputra! Inner emptiness has no intrinsic nature of conjunction; outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing likewise have no intrinsic nature of conjunction.

Shariputra! The perfection of generosity has no intrinsic nature of conjunction; the perfections of pure morality, patient acceptance, vigor, meditation, and prajnaparamita likewise have no intrinsic nature of conjunction.

Shariputra! The four meditative absorptions have no intrinsic nature of conjunction; the four immeasurables and the four formless concentrations likewise have no intrinsic nature of conjunction.

Shariputra! The eight liberations have no intrinsic nature of conjunction; the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality likewise have no intrinsic nature of conjunction.

Shariputra! The four foundations of mindfulness have no intrinsic nature of conjunction; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path likewise have no intrinsic nature of conjunction.

Shariputra! The liberation gateway of emptiness has no intrinsic nature of conjunction; the liberation gateways of signlessness and wishlessness likewise have no intrinsic nature of conjunction.

Shariputra! The five kinds of eyes have no intrinsic nature of conjunction; the six superknowledges likewise have no intrinsic nature of conjunction.

Shariputra! The ten powers of a Buddha have no intrinsic nature of conjunction; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha likewise have no intrinsic nature of conjunction.

Shariputra! The knowledge of all things has no intrinsic nature of conjunction; the knowledge of the aspects of the paths and the knowledge of all aspects likewise have no intrinsic nature of conjunction.

Shariputra! The quality of never forgetting has no intrinsic nature of conjunction; the nature of constant equanimity likewise has no intrinsic nature of conjunction.

Shariputra! All dharani gateways have no intrinsic nature of conjunction; all samadhi gateways likewise have no intrinsic nature of conjunction.

Shariputra! The stage of Great Joy has no intrinsic nature of conjunction; the stages of Stainlessness, Luminosity, Blazing Wisdom, Utmost Difficulty to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud likewise have no intrinsic nature of conjunction.

Shariputra! The stage of an ordinary person has no intrinsic nature of conjunction; the stages of the lineage, the Eighth, the One Endowed with Vision, the Attenuated, the One Free from Desire, the One Who Has Completed the Task, the pratyekabuddha, the bodhisattva, and the Tathagata likewise have no intrinsic nature of conjunction.

Shariputra! The vehicle of the shravakas has no intrinsic nature of conjunction; the vehicle of the pratyekabuddhas and the Great Vehicle likewise have no intrinsic nature of conjunction.

Shariputra! For this reason, I say that all dharmas are likewise devoid of self-nature.

Furthermore, Shariputra! All dharmas are neither permanent nor subject to destruction. Why? Because if a dharma is not permanent, it has no nature of cessation.

At that time, Shariputra asked Subhuti: What dharmas are neither permanent nor subject to destruction?

Subhuti replied: Shariputra! Form is neither permanent nor subject to destruction; feeling, perception, formations, and consciousness are neither permanent nor subject to destruction.

Shariputra! The eye ayatana is neither permanent nor subject to destruction; the ear, nose, tongue, body, and mind ayatanas are neither permanent nor subject to destruction.

Shariputra! The form ayatana is neither permanent nor subject to destruction; the sound, odor, taste, tangible-object, and mental-object ayatanas are neither permanent nor subject to destruction.

Shariputra! The eye dhatu is neither permanent nor subject to destruction; the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition are neither permanent nor subject to destruction.

Shariputra! The ear dhatu is neither permanent nor subject to destruction; the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as condition are neither permanent nor subject to destruction.

Shariputra! The nose dhatu is neither permanent nor subject to destruction; the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as condition are neither permanent nor subject to destruction.

Shariputra! The tongue dhatu is neither permanent nor subject to destruction; the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings arising with tongue contact as condition are neither permanent nor subject to destruction.

Shariputra! The body dhatu is neither permanent nor subject to destruction; the tangible-object dhatu, the body-consciousness dhatu, body contact, and the feelings arising with body contact as condition are neither permanent nor subject to destruction.

Shariputra! The mind dhatu is neither permanent nor subject to destruction; the mental-object dhatu, the mind-consciousness dhatu, mind contact, and the feelings arising with mind contact as condition are neither permanent nor subject to destruction.

Shariputra! The earth dhatu is neither permanent nor subject to destruction; the water, fire, wind, space, and consciousness dhatus are neither permanent nor subject to destruction.

Shariputra! The noble truth of suffering is neither permanent nor subject to destruction; the noble truths of the origin of suffering, the cessation of suffering, and the path are neither permanent nor subject to destruction.

Shariputra! Ignorance is neither permanent nor subject to destruction; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are neither permanent nor subject to destruction.

Shariputra! Inner emptiness is neither permanent nor subject to destruction; outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing are neither permanent nor subject to destruction.

Shariputra! The perfection of generosity is neither permanent nor subject to destruction; the perfections of pure morality, patient acceptance, vigor, meditation, and prajnaparamita are neither permanent nor subject to destruction.

Shariputra! The four meditative absorptions are neither permanent nor subject to destruction; the four immeasurables and the four formless concentrations are neither permanent nor subject to destruction.

Shariputra! The eight liberations are neither permanent nor subject to destruction; the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are neither permanent nor subject to destruction.

Shariputra! The four foundations of mindfulness are neither permanent nor subject to destruction; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are neither permanent nor subject to destruction.

Shariputra! The liberation gateway of emptiness is neither permanent nor subject to destruction; the liberation gateways of signlessness and wishlessness are neither permanent nor subject to destruction.

Shariputra! The five kinds of eyes are neither permanent nor subject to destruction; the six superknowledges are neither permanent nor subject to destruction.

Shariputra! The ten powers of a Buddha are neither permanent nor subject to destruction; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are neither permanent nor subject to destruction.

Sariputra! The knowledge of all things is not permanent, nor does it perish; the knowledge of the aspects of the paths and the knowledge of all aspects are not permanent, nor do they perish.

Sariputra! The quality of never forgetting is not permanent, nor does it perish; the nature of constant equanimity is not permanent, nor does it perish.

Sariputra! All dharani gateways are not permanent, nor do they perish; all samadhi gateways are not permanent, nor do they perish.

Sariputra! The Stage of Great Joy is not permanent, nor does it perish; the Stages of Stainlessness, Radiance, Blazing Wisdom, Utmost Difficulty to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud are not permanent, nor do they perish.

Sariputra! The stage of an ordinary person is not permanent, nor does it perish; the stages of the spiritual lineage, the eighth, seeing, attenuation, freedom from desire, the one who has completed the task, a pratyekabuddha, a bodhisattva, and a Tathagata are not permanent, nor do they perish.

Sariputra! The Shravaka Vehicle is not permanent, nor does it perish; the Pratyekabuddha Vehicle and the Great Vehicle are not permanent, nor do they perish.

Sariputra! For this reason, I say that all phenomena are likewise: they are all devoid of intrinsic nature.

Furthermore, Sariputra! All phenomena are not happiness, nor do they perish. Why? Because if a phenomenon is not happiness, it has no nature of cessation.

Then Sariputra asked Subhuti: Which phenomena are not happiness and do not perish?

Subhuti replied: Sariputra! Form is not happiness, nor does it perish; feeling, perception, formations, and consciousness are not happiness, nor do they perish.

Sariputra! The eye ayatana is not happiness, nor does it perish; the ear, nose, tongue, body, and mind ayatanas are not happiness, nor do they perish.

Sariputra! The form ayatana is not happiness, nor does it perish; the sound, odor, taste, tangible-object, and mental-object ayatanas are not happiness, nor do they perish.

Sariputra! The eye dhatu is not happiness, nor does it perish; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are not happiness, nor do they perish.

Sariputra! The ear dhatu is not happiness, nor does it perish; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are not happiness, nor do they perish.

Sariputra! The nose dhatu is not happiness, nor does it perish; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are not happiness, nor do they perish.

Sariputra! The tongue dhatu is not happiness, nor does it perish; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition are not happiness, nor do they perish.

Sariputra! The body dhatu is not happiness, nor does it perish; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition are not happiness, nor do they perish.

Sariputra! The mind dhatu is not happiness, nor does it perish; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition are not happiness, nor do they perish.

Sariputra! The earth dhatu is not happiness, nor does it perish; the water, fire, wind, space, and consciousness dhatus are not happiness, nor do they perish.

Sariputra! The Noble Truth of suffering is not happiness, nor does it perish; the Noble Truths of origination, cessation, and the path are not happiness, nor do they perish.

Sariputra! Ignorance is not happiness, nor does it perish; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are not happiness, nor do they perish.

Sariputra! Inner emptiness is not happiness, nor does it perish; outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the nonexistence of intrinsic nature are not happiness, nor do they perish;

Sariputra! The prajnaparamita of generosity is not happiness, nor does it perish; the prajnaparamitas of pure ethical discipline, patient acceptance, diligence, meditative concentration, and wisdom are not happiness, nor do they perish.

Sariputra! The four meditative absorptions are not happiness, nor do they perish; the four immeasurables and the four formless attainments are not happiness, nor do they perish.

Sariputra! The eight liberations are not happiness, nor do they perish; the eight spheres of mastery, the nine successive attainments, and the ten totalities are not happiness, nor do they perish.

Sariputra! The four foundations of mindfulness are not happiness, nor do they perish; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path are not happiness, nor do they perish.

Sariputra! The emptiness gateway to liberation is not happiness, nor does it perish; the signless and wishless gateways to liberation are not happiness, nor do they perish.

Sariputra! The five kinds of eyes are not happiness, nor do they perish; the six superknowledges are not happiness, nor do they perish.

Sariputra! The Buddha's ten powers are not happiness, nor do they perish; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are not happiness, nor do they perish.

Sariputra! The knowledge of all things is not happiness, nor does it perish; the knowledge of the aspects of the paths and the knowledge of all aspects are not happiness, nor do they perish.

Sariputra! The quality of never forgetting is not happiness, nor does it perish; the nature of constant equanimity is not happiness, nor does it perish.

Sariputra! All dharani gateways are not happiness, nor do they perish; all samadhi gateways are not happiness, nor do they perish.

Sariputra! The Stage of Great Joy is not happiness, nor does it perish; the Stages of Stainlessness, Radiance, Blazing Wisdom, Utmost Difficulty to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud are not happiness, nor do they perish.

Sariputra! The stage of an ordinary person is not happiness, nor does it perish; the stages of the spiritual lineage, the eighth, seeing, attenuation, freedom from desire, the one who has completed the task, a pratyekabuddha, a bodhisattva, and a Tathagata are not happiness, nor do they perish.

Sariputra! The Shravaka Vehicle is not happiness, nor does it perish; the Pratyekabuddha Vehicle and the Great Vehicle are not happiness, nor do they perish.

Sariputra! For this reason, I say that all phenomena are likewise: they are all devoid of intrinsic nature.

Furthermore, Sariputra! All phenomena are not self, nor do they perish. Why? Because if a phenomenon is not self, it has no nature of cessation.

Then Sariputra asked Subhuti: Which phenomena are not self and do not perish?

Subhuti replied: Sariputra! Form is not self, nor does it perish; feeling, perception, formations, and consciousness are not self, nor do they perish.

Sariputra! The eye ayatana is not self, nor does it perish; the ear, nose, tongue, body, and mind ayatanas are not self, nor do they perish.

Sariputra! The form ayatana is not self, nor does it perish; the sound, odor, taste, tangible-object, and mental-object ayatanas are not self, nor do they perish.

Shariputra! The eye dhatu is not self, nor does it perish; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition are not self, nor do they perish.

Shariputra! The ear dhatu is not self, nor does it perish; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition are not self, nor do they perish.

Shariputra! The nose dhatu is not self, nor does it perish; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition are not self, nor do they perish.

Shariputra! The tongue dhatu is not self, nor does it perish; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition are not self, nor do they perish.

Shariputra! The body dhatu is not self, nor does it perish; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as condition are not self, nor do they perish.

Shariputra! The mind dhatu is not self, nor does it perish; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as condition are not self, nor do they perish.

Shariputra! The earth dhatu is not self, nor does it perish; the water, fire, wind, space, and consciousness dhatus are not self, nor do they perish.

Shariputra! The Noble Truth of suffering is not self, nor does it perish; the Noble Truths of the origin of suffering, its cessation, and the path are not self, nor do they perish.

Shariputra! Ignorance is not self, nor does it perish; volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair are not self, nor do they perish.

Shariputra! Inner emptiness is not self, nor does it perish; outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are not self, nor do they perish.

Fascicle 67

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