大般若波羅蜜多經

08

Śāriputra! The perfection of generosity is not self, nor does it perish; the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita are not self, nor do they perish.

Śāriputra! The four dhyanas are not self, nor do they perish; the four immeasurables and the four formless absorptions are not self, nor do they perish.

Śāriputra! The eight liberations are not self, nor do they perish; the eight spheres of mastery, the nine successive absorptions, and the ten totalities are not self, nor do they perish.

Śāriputra! The four foundations of mindfulness are not self, 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 eightfold noble path are not self, nor do they perish.

Śāriputra! The gateway to liberation through emptiness is not self, nor does it perish; the gateways to liberation through signlessness and wishlessness are not self, nor do they perish.

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

Śāriputra! The ten powers of a Buddha are not self, nor do they perish; 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 not self, nor do they perish.

Śāriputra! Knowledge of all things is not self, nor does it perish; knowledge of the aspects of the path and knowledge of all aspects are not self, nor do they perish.

Śāriputra! The Dharma of non-forgetfulness is not self, nor does it perish; the nature of constant equanimity is not self, nor does it perish.

Śāriputra! All dharani gateways are not self, nor do they perish; all samadhi gateways are not self, nor do they perish.

Śāriputra! The Stage of Great Joy is not self, nor does it perish; the Stages of Stainlessness, Luminosity, Blazing Wisdom, Utterly Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud are not self, nor do they perish.

Śāriputra! The stage of an ordinary person is not self, nor does it perish; the stages of the spiritual lineage, the eighth, one endowed with right view, one whose defilements are attenuated, one free from desire, one who has accomplished the task, a pratyekabuddha, a bodhisattva, and a Tathagata are not self, nor do they perish.

Śāriputra! The Śrāvaka Vehicle is not self, nor does it perish; the Pratyekabuddha Vehicle and the Great Vehicle are not self, nor do they perish.

Śāriputra! For this reason, I say that all dharmas are likewise devoid of intrinsic nature.

Furthermore, Śāriputra, all dharmas are quiescent and do not perish. Why? Because if a dharma is quiescent, it has no nature of cessation.

At that time, Śāriputra asked Subhūti: Which dharmas are quiescent and do not perish?

Subhūti replied: Śāriputra! Form is quiescent and does not perish; feeling, perception, formations, and consciousness are quiescent and do not perish.

Śāriputra! The eye ayatana is quiescent and does not perish; the ear, nose, tongue, body, and mind ayatanas are quiescent and do not perish.

Śāriputra! The form ayatana is quiescent and does not perish; the sound, odor, taste, tangible-object, and mental-object ayatanas are quiescent and do not perish.

Śāriputra! The eye dhatu is quiescent and does not perish; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact are quiescent and do not perish.

Śāriputra! The ear dhatu is quiescent and does not perish; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising in dependence upon ear-contact are quiescent and do not perish.

Śāriputra! The nose dhatu is quiescent and does not perish; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising in dependence upon nose-contact are quiescent and do not perish.

Śāriputra! The tongue dhatu is quiescent and does not perish; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising in dependence upon tongue-contact are quiescent and do not perish.

Śāriputra! The body dhatu is quiescent and does not perish; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising in dependence upon body-contact are quiescent and do not perish.

Śāriputra! The mind dhatu is quiescent and does not perish; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising in dependence upon mind-contact are quiescent and do not perish.

Śāriputra! The earth dhatu is quiescent and does not perish; the water, fire, wind, space, and consciousness dhatus are quiescent and do not perish.

Śāriputra! The noble truth of suffering is quiescent and does not perish; the noble truths of the origin, cessation, and path are quiescent and do not perish.

Śāriputra! Ignorance is quiescent and does not 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 quiescent and do not perish.

Śāriputra! Internal emptiness is quiescent and does not perish; external emptiness, internal-and-external 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 non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence are quiescent and do not perish.

Śāriputra! The perfection of generosity is quiescent and does not perish; the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita are quiescent and do not perish.

Śāriputra! The four dhyanas are quiescent and do not perish; the four immeasurables and the four formless absorptions are quiescent and do not perish.

Śāriputra! The eight liberations are quiescent and do not perish; the eight spheres of mastery, the nine successive absorptions, and the ten totalities are quiescent and do not perish.

Śāriputra! The four foundations of mindfulness are quiescent and do not perish; 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 quiescent and do not perish.

Śāriputra! The gateway to liberation through emptiness is quiescent and does not perish; the gateways to liberation through signlessness and wishlessness are quiescent and do not perish.

Śāriputra! The five kinds of eyes are quiescent and do not perish; the six superknowledges are quiescent and do not perish.

Śāriputra! The ten powers of a Buddha are quiescent and do not perish; 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 quiescent and do not perish.

Śāriputra! Knowledge of all things is quiescent and does not perish; knowledge of the aspects of the path and knowledge of all aspects are quiescent and do not perish.

Śāriputra! The Dharma of non-forgetfulness is quiescent and does not perish; the nature of constant equanimity is quiescent and does not perish.

Śāriputra! All dharani gateways are quiescent and do not perish; all samadhi gateways are quiescent and do not perish.

Śāriputra! The Stage of Great Joy is quiescent and does not perish; the Stages of Stainlessness, Luminosity, Blazing Wisdom, Utterly Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud are quiescent and do not perish.

Śāriputra! The stage of an ordinary person is quiescent and does not perish; the stages of the spiritual lineage, the eighth, one endowed with right view, one whose defilements are attenuated, one free from desire, one who has accomplished the task, a pratyekabuddha, a bodhisattva, and a Tathagata are quiescent and do not perish.

Śāriputra! The Śrāvaka Vehicle is quiescent and does not perish; the Pratyekabuddha Vehicle and the Great Vehicle are quiescent and do not perish.

Śāriputra! For this reason, I say that all dharmas are likewise: they are all without self-nature.

Furthermore, Śāriputra! All dharmas are separated, yet they do not perish. Why? Because if a dharma is separated, it has no nature of cessation.

At that time, Śāriputra asked Subhūti: Which dharmas are separated, yet do not perish?

Subhūti replied: Śāriputra! Form is separated, yet it does not perish; feeling, perception, formations, and consciousness are separated, yet they do not perish.

Śāriputra! The eye ayatana is separated, yet it does not perish; the ear, nose, tongue, body, and mind ayatanas are separated, yet they do not perish.

Śāriputra! The form ayatana is separated, yet it does not perish; the sound, odor, taste, tangible-object, and mental-object ayatanas are separated, yet they do not perish.

Śāriputra! The eye dhatu is separated, yet it does not perish; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact are separated, yet they do not perish.

Śāriputra! The ear dhatu is separated, yet it does not perish; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact are separated, yet they do not perish.

Śāriputra! The nose dhatu is separated, yet it does not perish; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact are separated, yet they do not perish.

Śāriputra! The tongue dhatu is separated, yet it does not perish; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact are separated, yet they do not perish.

Śāriputra! The body dhatu is separated, yet it does not perish; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are separated, yet they do not perish.

Śāriputra! The mind dhatu is separated, yet it does not perish; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact are separated, yet they do not perish.

Śāriputra! The earth dhatu is separated, yet it does not perish; the water, fire, wind, space, and consciousness dhatus are separated, yet they do not perish.

Śāriputra! The Noble Truth of suffering is separated, yet it does not perish; the Noble Truths of the origin of suffering, its cessation, and the path are separated, yet they do not perish.

Śāriputra! Ignorance is separated, yet it does not perish; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are separated, yet they do not perish.

Śāriputra! Inner emptiness is separated, yet it does not 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, emptiness without bounds, 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 nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are separated, yet they do not perish.

Śāriputra! The prajnaparamita of generosity is separated, yet it does not perish; the prajnaparamitas of pure morality, patient acceptance, vigor, meditation, and wisdom are separated, yet they do not perish.

Śāriputra! The four meditative absorptions are separated, yet they do not perish; the four immeasurables and the four formless concentrations are separated, yet they do not perish.

Śāriputra! The eight liberations are separated, yet they do not perish; the eight spheres of mastery, the nine successive concentrations, and the ten totalities are separated, yet they do not perish.

Śāriputra! The four foundations of mindfulness are separated, yet they do not perish; the four right efforts, four bases of miraculous power, five faculties, five powers, seven factors of awakening, and eight factors of the Noble Path are separated, yet they do not perish.

Śāriputra! The Dharma gateway of liberation through emptiness is separated, yet it does not perish; the Dharma gateways of liberation through signlessness and wishlessness are separated, yet they do not perish.

Śāriputra! The five kinds of eyes are separated, yet they do not perish; the six superknowledges are separated, yet they do not perish.

Śāriputra! The ten powers of a Buddha are separated, yet they do not perish; the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha are separated, yet they do not perish.

Śāriputra! The knowledge of all things is separated, yet it does not perish; the knowledge of the aspects of the paths and the knowledge of all aspects are separated, yet they do not perish.

Śāriputra! The Dharma of nonforgetfulness is separated, yet it does not perish; the nature of perpetual equanimity is separated, yet it does not perish.

Śāriputra! All dharani gateways are separated, yet they do not perish; all samadhi gateways are separated, yet they do not perish.

Śāriputra! The Stage of Great Joy is separated, yet it does not perish; the Stage of Stainlessness, the Stage of Luminosity, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Stage of Far-Reaching, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud are separated, yet they do not perish.

Śāriputra! The stage of an ordinary person is separated, yet it does not perish; the stage of the spiritual lineage, the stage of the Eighth, the stage of Perfected View, the stage of Diminishment, the stage of Freedom from Desire, the stage of One Who Has Accomplished the Task, the stage of a pratyekabuddha, the stage of a bodhisattva, and the stage of a Tathagata are separated, yet they do not perish.

Śāriputra! The Śrāvaka Vehicle is separated, yet it does not perish; the Pratyekabuddha Vehicle and the Great Vehicle are separated, yet they do not perish.

Śāriputra! For this reason, I say that all dharmas are likewise: they are all without self-nature.

Furthermore, Śāriputra! All dharmas are empty, yet they do not perish. Why? Because if a dharma is empty, it has no nature of cessation.

At that time, Śāriputra asked Subhūti: Which dharmas are empty, yet do not perish?

Subhūti replied: Śāriputra! Form is empty, yet it does not perish; feeling, perception, formations, and consciousness are empty, yet they do not perish.

Śāriputra! The eye ayatana is empty, yet it does not perish; the ear, nose, tongue, body, and mind ayatanas are empty, yet they do not perish.

Śāriputra! The form ayatana is empty, yet it does not perish; the sound, odor, taste, tangible-object, and mental-object ayatanas are empty, yet they do not perish.

Śāriputra! The eye dhatu is empty, yet it does not perish; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact are empty, yet they do not perish.

Śāriputra! The ear dhatu is empty, yet it does not perish; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact are empty, yet they do not perish.

Śāriputra! The nose dhatu is empty, yet it does not perish; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact are empty, yet they do not perish.

Śāriputra! The tongue dhatu is empty, yet it does not perish; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact are empty, yet they do not perish.

Śāriputra! The body dhatu is empty, yet it does not perish; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are empty, yet they do not perish.

Śāriputra! The mind dhatu is empty, yet it does not perish; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact are empty, yet they do not perish.

Śāriputra! The earth dhatu is empty, yet it does not perish; the water, fire, wind, space, and consciousness dhatus are empty, yet they do not perish.

Śāriputra! The Noble Truth of suffering is empty, yet it does not perish; the Noble Truths of the origin of suffering, its cessation, and the path are empty, yet they do not perish.

Śāriputra! Ignorance is empty, yet it does not perish; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are empty, yet they do not perish.

Śāriputra! Internal emptiness is empty and does not perish; external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute 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 empty and do not perish.

Śāriputra! The prajnaparamita of generosity is empty and does not perish; the prajnaparamitas of pure morality, patient acceptance, diligence, meditation, and wisdom are empty and do not perish.

Śāriputra! The four dhyanas are empty and do not perish; the four immeasurables and the four formless absorptions are empty and do not perish.

Śāriputra! The eight liberations are empty and do not perish; the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are empty and do not perish.

Śāriputra! The four foundations of mindfulness are empty and do not perish; the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are empty and do not perish.

Śāriputra! The liberation gateway of emptiness is empty and does not perish; the liberation gateways of signlessness and wishlessness are empty and do not perish.

Śāriputra! The five kinds of eyes are empty and do not perish; the six superknowledges are empty and do not perish.

Śāriputra! The ten powers of a Buddha are empty and do not perish; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are empty and do not perish.

Śāriputra! The knowledge of all things is empty and does not perish; the knowledge of the aspects of the path and the knowledge of all aspects are empty and do not perish.

Śāriputra! The Dharma of nonforgetfulness is empty and does not perish; the nature of perpetual equanimity is empty and does not perish.

Śāriputra! All dharani gateways are empty and do not perish; all samadhi gateways are empty and do not perish.

Śāriputra! The Stage of Great Joy is empty and does not perish; the Stages of Stainlessness, Radiance, Blazing Wisdom, Utmost Difficulty to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud are empty and do not perish.

Śāriputra! The stage of an ordinary person is empty and does not perish; the stages of lineage, the eighth, vision attained, attenuation, freedom from desire, completion, a pratyekabuddha, a bodhisattva, and a Tathagata are empty and do not perish.

Śāriputra! The Śrāvaka Vehicle is empty and does not perish; the Pratyekabuddha Vehicle and the Great Vehicle are empty and do not perish.

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

Furthermore, Śāriputra! All dharmas are signless and do not perish. Why? Because if a dharma is signless, it has no nature that can cease.

At that time, Śāriputra asked Subhūti, “Which dharmas are signless and do not perish?”

Subhūti replied, “Śāriputra! Form is signless and does not perish; feeling, perception, formations, and consciousness are signless and do not perish.

Śāriputra! The eye ayatana is signless and does not perish; the ear, nose, tongue, body, and mind ayatanas are signless and do not perish.

Śāriputra! The form ayatana is signless and does not perish; the sound, odor, taste, touch, and dharma ayatanas are signless and do not perish.

Śāriputra! The eye dhatu is signless and does not perish; the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition are signless and do not perish.

Śāriputra! The ear dhatu is signless and does not perish; the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as condition are signless and do not perish.

Śāriputra! The nose dhatu is signless and does not perish; the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as condition are signless and do not perish.

Śāriputra! The tongue dhatu is signless and does not perish; the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings arising with tongue contact as condition are signless and do not perish.

Śāriputra! The body dhatu is signless and does not perish; the touch dhatu, the body-consciousness dhatu, body contact, and the feelings arising with body contact as condition are signless and do not perish.

Śāriputra! The mind dhatu is signless and does not perish; the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition are signless and do not perish.

Śāriputra! The earth dhatu is signless and does not perish; the water, fire, wind, space, and consciousness dhatus are signless and do not perish.

Śāriputra! The Noble Truth of suffering is signless and does not perish; the Noble Truths of the origin, cessation, and path are signless and do not perish.

Śāriputra! Ignorance is signless and does not perish; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair are signless and do not perish.

Śāriputra! Internal emptiness is signless and does not perish; external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute 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 signless and do not perish.

Śāriputra! The prajnaparamita of generosity is signless and does not perish; the prajnaparamitas of pure morality, patient acceptance, diligence, meditation, and wisdom are signless and do not perish.

Śāriputra! The four dhyanas are signless and do not perish; the four immeasurables and the four formless absorptions are signless and do not perish.

Śāriputra! The eight liberations are signless and do not perish; the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are signless and do not perish.

Śāriputra! The four foundations of mindfulness are signless and do not perish; the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are signless and do not perish.

Śāriputra! The liberation gateway of emptiness is signless and does not perish; the liberation gateways of signlessness and wishlessness are signless and do not perish.

Śāriputra! The five kinds of eyes are signless and do not perish; the six superknowledges are signless and do not perish.

Śāriputra! The ten powers of a Buddha are signless and do not perish; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are signless and do not perish.

Śāriputra! The knowledge of all things is signless and does not perish; the knowledge of the aspects of the path and the knowledge of all aspects are signless and do not perish.

Śāriputra! The Dharma of nonforgetfulness is signless and does not perish; the nature of perpetual equanimity is signless and does not perish.

Śāriputra! All dharani gateways are signless and do not perish; all samadhi gateways are signless and do not perish.”

Shariputra! The Stage of Great Joy is signless and does not perish; the Stage Free from Defilement, the Stage of Luminous Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Direct Presence, the Stage of Far-Reaching Practice, the Immovable Stage, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud are signless and do not perish.

Shariputra! The state of an ordinary person is signless and does not perish; the stage of the spiritual lineage, the stage of the eighth person, the stage of one endowed with vision, the stage of one whose defilements are attenuated, the stage of one free 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 signless and do not perish.

Shariputra! The Shravaka Vehicle is signless and does not perish; the Pratyekabuddha Vehicle and the Great Vehicle are signless and do not perish.

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

Furthermore, Shariputra! All dharmas are wishless and do not perish. Why? Because if a dharma is wishless, it has no nature of cessation.

Then Shariputra asked Subhuti: Which dharmas are wishless and do not perish?

Subhuti replied: Shariputra! Form is wishless and does not perish; feeling, perception, formations, and consciousness are wishless and do not perish.

Shariputra! The eye ayatana is wishless and does not perish; the ear, nose, tongue, body, and mind ayatanas are wishless and do not perish.

Shariputra! The form ayatana is wishless and does not perish; the sound, odor, taste, touch, and dharma ayatanas are wishless and do not perish.

Shariputra! The eye dhatu is wishless and does not perish; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are wishless and do not perish.

Shariputra! The ear dhatu is wishless and does not perish; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are wishless and do not perish.

Shariputra! The nose dhatu is wishless and does not perish; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are wishless and do not perish.

Shariputra! The tongue dhatu is wishless and does not perish; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are wishless and do not perish.

Shariputra! The body dhatu is wishless and does not perish; the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are wishless and do not perish.

Shariputra! The mind dhatu is wishless and does not perish; the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are wishless and do not perish.

Shariputra! The earth dhatu is wishless and does not perish; the water, fire, wind, space, and consciousness dhatus are wishless and do not perish.

Shariputra! The Noble Truth of suffering is wishless and does not perish; the Noble Truths of origination, cessation, and the path are wishless and do not perish.

Shariputra! Ignorance is wishless and does not 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 wishless and do not perish.

Shariputra! Inner emptiness is wishless and does not 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 nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence are wishless and do not perish.

Shariputra! The perfection of generosity is wishless and does not perish; the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita are wishless and do not perish.

Shariputra! The four dhyanas are wishless and do not perish; the four immeasurables and the four formless absorptions are wishless and do not perish.

Shariputra! The eight liberations are wishless and do not perish; the eight spheres of mastery, the nine successive absorptions, and the ten totalities are wishless and do not perish.

Shariputra! The four foundations of mindfulness are wishless and do not perish; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are wishless and do not perish.

Shariputra! The liberation gateway of emptiness is wishless and does not perish; the liberation gateway of signlessness and the liberation gateway of wishlessness are wishless and do not perish.

Shariputra! The five kinds of eyes are wishless and do not perish; the six superknowledges are wishless and do not perish.

Shariputra! The ten powers of a Buddha are wishless and do not 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 wishless and do not perish.

Shariputra! The wisdom of all things is wishless and does not perish; the wisdom of the aspects of the path and the wisdom of all aspects are wishless and do not perish.

Shariputra! The Dharma of never forgetting is wishless and does not perish; the nature of constant equanimity is wishless and does not perish.

Shariputra! All dharani gateways are wishless and do not perish; all samadhi gateways are wishless and do not perish.

Shariputra! The Stage of Great Joy is wishless and does not perish; the Stage Free from Defilement, the Stage of Luminous Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Direct Presence, the Stage of Far-Reaching Practice, the Immovable Stage, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud are wishless and do not perish.

Shariputra! The state of an ordinary person is wishless and does not perish; the stage of the spiritual lineage, the stage of the eighth person, the stage of one endowed with vision, the stage of one whose defilements are attenuated, the stage of one free 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 wishless and do not perish.

Shariputra! The Shravaka Vehicle is wishless and does not perish; the Pratyekabuddha Vehicle and the Great Vehicle are wishless and do not perish.

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

Furthermore, Shariputra! All dharmas are wholesome and do not perish. Why? Because if a dharma is wholesome, it has no nature of cessation.

Then Shariputra asked Subhuti: Which dharmas are wholesome and do not perish?

Subhuti replied: Shariputra! Form is wholesome and does not perish; feeling, perception, formations, and consciousness are wholesome and do not perish.

Shariputra! The eye ayatana is wholesome and does not perish; the ear, nose, tongue, body, and mind ayatanas are wholesome and do not perish.

Shariputra! The form ayatana is wholesome and does not perish; the sound, odor, taste, touch, and dharma ayatanas are wholesome and do not perish.

Shariputra! The eye dhatu is wholesome and does not perish; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are wholesome and do not perish.

Shariputra! The ear dhatu is wholesome and does not perish; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are wholesome and do not perish.

Shariputra! The nose dhatu is wholesome and does not perish; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are wholesome and do not perish.

Shariputra! The tongue dhatu is wholesome and does not perish; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are wholesome and do not perish.

Shariputra! The body dhatu is wholesome and does not perish; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are wholesome and do not perish.

Shariputra! The mind dhatu is wholesome and does not perish; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact are wholesome and do not perish.

Shariputra! The earth dhatu is wholesome and does not perish; the water, fire, wind, space, and consciousness dhatus are wholesome and do not perish.

Shariputra! The Noble Truth of suffering is wholesome and does not perish; the Noble Truths of the origin of suffering, its cessation, and the path are wholesome and do not perish.

Shariputra! Ignorance is wholesome and does not perish; volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are wholesome and do not perish.

Shariputra! Inner emptiness is wholesome and does not 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, emptiness without bounds, emptiness of dispersion, emptiness of the unchanging, emptiness of essential 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 nonexistence of self-nature are wholesome and do not perish.

Shariputra! The perfection of generosity is wholesome and does not perish; the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita are wholesome and do not perish.

Shariputra! The four dhyanas are wholesome and do not perish; the four immeasurables and the four formless concentrations are wholesome and do not perish.

Shariputra! The eight liberations are wholesome and do not perish; the eight spheres of mastery, the nine successive attainments, and the ten totalities are wholesome and do not perish.

Shariputra! The four foundations of mindfulness are wholesome and do not perish; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eight factors of the Noble Path are wholesome and do not perish.

Shariputra! The liberation gateway of emptiness is wholesome and does not perish; the liberation gateways of signlessness and wishlessness are wholesome and do not perish.

Shariputra! The five kinds of eyes are wholesome and do not perish; the six superknowledges are wholesome and do not perish.

Shariputra! The Buddha’s ten powers are wholesome and do not perish; the four fearlessnesses, four kinds of unimpeded understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are wholesome and do not perish.

Shariputra! The wisdom of all phenomena is wholesome and does not perish; the wisdom of the characteristics of the paths and the wisdom of all aspects are wholesome and do not perish.

Shariputra! The Dharma of never losing mindfulness is wholesome and does not perish; the nature of constant equanimity is wholesome and does not perish.

Shariputra! All dharani gateways are wholesome and do not perish; all samadhi gateways are wholesome and do not perish.

Shariputra! The Ground of Great Joy is wholesome and does not perish; the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Direct Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground are wholesome and do not perish.

Shariputra! The stage of an ordinary person is wholesome and does not perish; the stage of the spiritual lineage, the stage of the eighth, the stage of one endowed with vision, the stage of the attenuated, 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 wholesome and do not perish.

Shariputra! The Shravaka Vehicle is wholesome and does not perish; the Pratyekabuddha Vehicle and the Great Vehicle are wholesome and do not perish.

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

Furthermore, Shariputra! All dharmas are faultless and do not perish. Why? Because if a dharma is faultless, it has no nature of cessation.

Then Shariputra asked Subhuti: Which dharmas are faultless and do not perish?

Subhuti replied: Shariputra! Form is faultless and does not perish; feeling, perception, volitional formations, and consciousness are faultless and do not perish.

Shariputra! The eye ayatana is faultless and does not perish; the ear, nose, tongue, body, and mind ayatanas are faultless and do not perish.

Shariputra! The form ayatana is faultless and does not perish; the sound, odor, taste, tangible-object, and mental-object ayatanas are faultless and do not perish.

Shariputra! The eye dhatu is faultless and does not perish; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact are faultless and do not perish.

Shariputra! The ear dhatu is faultless and does not perish; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact are faultless and do not perish.

Shariputra! The nose dhatu is faultless and does not perish; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact are faultless and do not perish.

Shariputra! The tongue dhatu is faultless and does not perish; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact are faultless and do not perish.

Shariputra! The body dhatu is faultless and does not perish; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are faultless and do not perish.

Shariputra! The mind dhatu is faultless and does not perish; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact are faultless and do not perish.

Shariputra! The earth dhatu is faultless and does not perish; the water, fire, wind, space, and consciousness dhatus are faultless and do not perish.

Shariputra! The Noble Truth of suffering is faultless and does not perish; the Noble Truths of the origin of suffering, its cessation, and the path are faultless and do not perish.

Shariputra! Ignorance is faultless and does not perish; volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are faultless and do not perish.

Shariputra! Inner emptiness is faultless and does not 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, emptiness without bounds, emptiness of dispersion, emptiness of the unchanging, emptiness of essential 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 nonexistence of self-nature are faultless and do not perish.

Shariputra! The perfection of generosity is faultless and does not perish; the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita are faultless and do not perish.

Shariputra! The four dhyanas are faultless and do not perish; the four immeasurables and the four formless concentrations are faultless and do not perish.

Shariputra! The eight liberations are faultless and do not perish; the eight spheres of mastery, the nine successive attainments, and the ten totalities are faultless and do not perish.

Shariputra! The four foundations of mindfulness are faultless and do not perish; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eight factors of the Noble Path are faultless and do not perish.

Shariputra! The liberation gateway of emptiness is faultless and does not perish; the liberation gateways of signlessness and wishlessness are faultless and do not perish. Shariputra! The five kinds of eyes are faultless and do not perish; the six superknowledges are faultless and do not perish.

Shariputra! The Buddha’s ten powers are faultless and do not vanish; the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are faultless and do not vanish.

Shariputra! Knowledge of all things is faultless and does not vanish; knowledge of the aspects of the paths and knowledge of all aspects are faultless and do not vanish.

Shariputra! The quality of never losing mindfulness is faultless and does not vanish; the nature of constant equanimity is faultless and does not vanish.

Shariputra! All dharani gateways are faultless and do not vanish; all samadhi gateways are faultless and do not vanish.

Shariputra! The Stage of Utmost Joy is faultless and does not vanish; the Stages of Stainlessness, Luminosity, Blazing Wisdom, Utterly Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud are faultless and do not vanish.

Shariputra! The level of an ordinary person is faultless and does not vanish; the levels of the lineage, the eighth, one endowed with right view, one of attenuated defilements, one free from desire, one who has completed the task, a pratyekabuddha, a bodhisattva, and a Tathagata are faultless and do not vanish.

Shariputra! The Shravaka Vehicle is faultless and does not vanish; the Pratyekabuddha Vehicle and the Great Vehicle are faultless and do not vanish.

Shariputra! For this reason, I say that all dharmas are likewise entirely without intrinsic nature.

Furthermore, Shariputra! All dharmas are uncontaminated and do not vanish. Why? Because if a dharma is uncontaminated, it has no nature of cessation.

At that time, Shariputra asked Subhuti: Which dharmas are uncontaminated and do not vanish?

Subhuti replied: Shariputra! Form is uncontaminated and does not vanish; feeling, perception, formations, and consciousness are uncontaminated and do not vanish.

Shariputra! The eye ayatana is uncontaminated and does not vanish; the ear, nose, tongue, body, and mind ayatanas are uncontaminated and do not vanish.

Shariputra! The form ayatana is uncontaminated and does not vanish; the sound, odor, taste, tangible-object, and mental-object ayatanas are uncontaminated and do not vanish.

Shariputra! The eye dhatu is uncontaminated and does not vanish; the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising in dependence upon eye contact are uncontaminated and do not vanish.

Shariputra! The ear dhatu is uncontaminated and does not vanish; the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising in dependence upon ear contact are uncontaminated and do not vanish.

Shariputra! The nose dhatu is uncontaminated and does not vanish; the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising in dependence upon nose contact are uncontaminated and do not vanish.

Shariputra! The tongue dhatu is uncontaminated and does not vanish; the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings arising in dependence upon tongue contact are uncontaminated and do not vanish.

Shariputra! The body dhatu is uncontaminated and does not vanish; the tangible-object dhatu, the body-consciousness dhatu, body contact, and the feelings arising in dependence upon body contact are uncontaminated and do not vanish.

Shariputra! The mind dhatu is uncontaminated and does not vanish; the mental-object dhatu, the mind-consciousness dhatu, mind contact, and the feelings arising in dependence upon mind contact are uncontaminated and do not vanish.

Shariputra! The earth dhatu is uncontaminated and does not vanish; the water, fire, wind, space, and consciousness dhatus are uncontaminated and do not vanish.

Shariputra! The Noble Truth of suffering is uncontaminated and does not vanish; the Noble Truths of the origin, cessation, and path are uncontaminated and do not vanish.

Shariputra! Ignorance is uncontaminated and does not vanish; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are uncontaminated and do not vanish.

Shariputra! Internal emptiness is uncontaminated and does not vanish; external emptiness, internal-and-external 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 non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence are uncontaminated and do not vanish.

Shariputra! The perfection of generosity is uncontaminated and does not vanish; the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are uncontaminated and do not vanish.

Shariputra! The four meditative absorptions are uncontaminated and do not vanish; the four immeasurables and the four formless concentrations are uncontaminated and do not vanish.

Shariputra! The eight liberations are uncontaminated and do not vanish; the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are uncontaminated and do not vanish.

Shariputra! The four foundations of mindfulness are uncontaminated and do not vanish; 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 uncontaminated and do not vanish.

Shariputra! The emptiness gateway to liberation is uncontaminated and does not vanish; the signlessness and wishlessness gateways to liberation are uncontaminated and do not vanish. Shariputra! The five kinds of eyes are uncontaminated and do not vanish; the six superknowledges are uncontaminated and do not vanish.

Shariputra! The Buddha’s ten powers are uncontaminated and do not vanish; the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are uncontaminated and do not vanish.

Shariputra! Knowledge of all things is uncontaminated and does not vanish; knowledge of the aspects of the paths and knowledge of all aspects are uncontaminated and do not vanish.

Shariputra! The quality of never losing mindfulness is uncontaminated and does not vanish; the nature of constant equanimity is uncontaminated and does not vanish.

Shariputra! All dharani gateways are uncontaminated and do not vanish; all samadhi gateways are uncontaminated and do not vanish.

Shariputra! The Stage of Utmost Joy is uncontaminated and does not vanish; the Stages of Stainlessness, Luminosity, Blazing Wisdom, Utterly Difficult to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud are uncontaminated and do not vanish.

Shariputra! The level of an ordinary person is uncontaminated and does not vanish; the levels of the lineage, the eighth, one endowed with right view, one of attenuated defilements, one free from desire, one who has completed the task, a pratyekabuddha, a bodhisattva, and a Tathagata are uncontaminated and do not vanish.

Shariputra! The Shravaka Vehicle is uncontaminated and does not vanish; the Pratyekabuddha Vehicle and the Great Vehicle are uncontaminated and do not vanish.

Shariputra! For this reason, I say that all dharmas are likewise entirely without intrinsic nature.

Furthermore, Shariputra! All dharmas are undefiled and do not vanish. Why? Because if a dharma is undefiled, it has no nature of cessation.

At that time, Shariputra asked Subhuti: Which dharmas are undefiled and do not vanish?

Subhuti replied: Shariputra! Form is undefiled and does not vanish; feeling, perception, formations, and consciousness are undefiled and do not vanish.

Shariputra! The eye ayatana is undefiled and does not vanish; the ear, nose, tongue, body, and mind ayatanas are undefiled and do not vanish.

Shariputra! The form ayatana is undefiled and does not vanish; the sound, odor, taste, tangible-object, and mental-object ayatanas are undefiled and do not vanish.

Shariputra! The eye dhatu is undefiled and does not vanish; the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising in dependence upon eye contact are undefiled and do not vanish.

Shariputra! The ear dhatu is undefiled and does not vanish; the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising in dependence upon ear contact are undefiled and do not vanish.

Shariputra! The nose dhatu is undefiled and does not disintegrate; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact are undefiled and do not disintegrate.

Shariputra! The tongue dhatu is undefiled and does not disintegrate; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact are undefiled and do not disintegrate.

Shariputra! The body dhatu is undefiled and does not disintegrate; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are undefiled and do not disintegrate.

Shariputra! The mind dhatu is undefiled and does not disintegrate; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact are undefiled and do not disintegrate.

Shariputra! The earth dhatu is undefiled and does not disintegrate; the water, fire, wind, space, and consciousness dhatus are undefiled and do not disintegrate.

Shariputra! The Noble Truth of suffering is undefiled and does not disintegrate; the Noble Truths of the origin of suffering, its cessation, and the path are undefiled and do not disintegrate.

Shariputra! Ignorance is undefiled and does not disintegrate; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are undefiled and do not disintegrate.

Shariputra! Internal emptiness is undefiled and does not disintegrate; external emptiness, internal-and-external 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 nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are undefiled and do not disintegrate.

Fascicle 68

End