大般若波羅蜜多經

09

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

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

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

Shariputra! The four foundations of mindfulness are undefiled 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 undefiled and do not perish.

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

Shariputra! The Buddha’s ten powers are undefiled 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 undefiled and do not perish.

Shariputra! The knowledge of all things is undefiled and does not perish; the knowledge of the aspects of the paths and the knowledge of all aspects are undefiled and do not perish.

Shariputra! The Dharma of non-forgetfulness is undefiled and does not perish; the nature of perpetual equanimity is undefiled and does not perish.

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

Shariputra! The Stage of Great Joy is undefiled and does not perish; the Stages of Stainlessness, Luminousness, Blazing Wisdom, Utmost Difficulty to Conquer, Presence, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud are undefiled and do not perish.

Shariputra! The stage of an ordinary being is undefiled and does not perish; the stages of the Spiritual Lineage, the Eighth, Established in Vision, the Once-Returner, the Non-Returner, the Accomplished One, the pratyekabuddha, the bodhisattva, and the Tathagata are undefiled and do not perish.

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

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

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

At that time, Shariputra asked Subhuti: What dharmas are pure and do not perish?

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

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

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

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

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

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

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

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

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

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

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

Shariputra! Ignorance is pure 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 pure and do not perish.

Shariputra! Inner emptiness is pure and does not 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 non-transformation, emptiness of intrinsic nature, emptiness of defining characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the nonexistence of intrinsic nature are pure and do not perish.

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

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

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

Shariputra! The four foundations of mindfulness are pure 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 pure and do not perish.

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

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

Shariputra! The Buddha’s ten powers are pure 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 pure and do not perish.

Shariputra! The knowledge of all things is pure and does not perish; the knowledge of the aspects of the paths and the knowledge of all aspects are pure and do not perish.

Shariputra! The Dharma of non-forgetfulness is pure and does not perish; the nature of perpetual equanimity is pure and does not perish.

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

Shariputra! The Stage of Great Joy is pure and does not perish; the Stages of Stainlessness, Luminousness, Blazing Wisdom, Utmost Difficulty to Conquer, Presence, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud are pure and do not perish.

Shariputra! The stage of an ordinary being is pure and does not perish; the stages of the Spiritual Lineage, the Eighth, Established in Vision, the Once-Returner, the Non-Returner, the Accomplished One, the pratyekabuddha, the bodhisattva, and the Tathagata are pure and do not perish.

Shariputra! The vehicle of the shravakas is pure and does not perish; the vehicle of the pratyekabuddhas and the Great Vehicle are pure and do not perish.

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

Furthermore, Shariputra! All dharmas are supramundane and do not perish. Why? Because if a dharma is supramundane, it has no nature of coming to an end.

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

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

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

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

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

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

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

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

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

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

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

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

Shariputra! Ignorance is supramundane and 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 supramundane and do not perish.

Shariputra! Inner emptiness is supramundane 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 ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are supramundane and do not perish.

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

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

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

Shariputra! The four foundations of mindfulness are supramundane 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 supramundane and do not perish.

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

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

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

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

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

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

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

Shariputra! The stage of an ordinary person is supramundane and does not perish; the stages of the lineage, the eighth, the one endowed with vision, the diminished, the free from desire, the one who has completed the task, the pratyekabuddha, the bodhisattva, and the Tathagata are supramundane and do not perish.

Shariputra! The vehicle of the shravakas is supramundane and does not perish; the vehicle of the pratyekabuddhas and the Great Vehicle are supramundane and do not perish.

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

Furthermore, Shariputra! All dharmas are unconditioned and do not perish. Why? Because if a dharma is unconditioned, it has no nature of coming to an end.

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

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

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

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

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

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

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

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

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

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

Shariputra! The earth element is unconditioned and likewise does not perish; the water, fire, wind, space, and consciousness elements are unconditioned and likewise do not perish.

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

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

Shariputra! Inner emptiness is unconditioned and likewise does not perish; outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are unconditioned and likewise do not perish.

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

Shariputra! The four meditative absorptions are unconditioned and likewise do not perish; the four immeasurables and the four formless attainments are unconditioned and likewise do not perish.

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

Shariputra! The four establishments of mindfulness are unconditioned and likewise 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 unconditioned and likewise do not perish.

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

Shariputra! The Buddha’s ten powers are unconditioned and likewise 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 unconditioned and likewise do not perish.

Shariputra! The knowledge of all things is unconditioned and likewise does not perish; the knowledge of the aspects of the paths and the knowledge of all aspects are unconditioned and likewise do not perish.

Shariputra! The quality of never losing mindfulness is unconditioned and likewise does not perish; the nature of constant equanimity is unconditioned and likewise does not perish.

Shariputra! All dharani Dharma gateways are unconditioned and likewise do not perish; all samadhi Dharma gateways are unconditioned and likewise do not perish.

Shariputra! The Ground of Great Joy is unconditioned and likewise does not perish; the Grounds of Stainlessness, Radiance, Blazing Wisdom, Utmost Difficulty to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud are unconditioned and likewise do not perish.

Shariputra! The stage of an ordinary person is unconditioned and likewise does not perish; the stages of the spiritual lineage, the Eighth, Vision Endowed, Attenuation, Freedom from Desire, Accomplishment, the pratyekabuddha, the bodhisattva, and the Tathagata are unconditioned and likewise do not perish.

Shariputra! The shravaka vehicle is unconditioned and likewise does not perish; the pratyekabuddha vehicle and the Great Vehicle are unconditioned and likewise do not perish.

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.

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

Subhuti replied: Shariputra! Form is neither permanent nor subject to destruction. Why? Because its essential nature is thus; feeling, perception, formations, and consciousness are neither permanent nor subject to destruction. Why? Because their essential nature is thus.

Shariputra! The eye ayatana is neither permanent nor subject to destruction. Why? Because its essential nature is thus; the ear, nose, tongue, body, and mind ayatanas are neither permanent nor subject to destruction. Why? Because their essential nature is thus.

Shariputra! The form ayatana is neither permanent nor subject to destruction. Why? Because its essential nature is thus; the sound, odor, taste, tangible-object, and mental-object ayatanas are neither permanent nor subject to destruction. Why? Because their essential nature is thus.

Shariputra! The eye dhatu is neither permanent nor subject to destruction. Why? Because its essential nature is thus; the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition are neither permanent nor subject to destruction. Why? Because their essential nature is thus.

Shariputra! The ear dhatu is neither permanent nor subject to destruction. Why? Because its essential nature is thus; the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as their condition are neither permanent nor subject to destruction. Why? Because their essential nature is thus.

Shariputra! The nose dhatu is neither permanent nor subject to destruction. Why? Because its essential nature is thus; the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as their condition are neither permanent nor subject to destruction. Why? Because their essential nature is thus.

Shariputra! The tongue dhatu is neither permanent nor subject to destruction. Why? Because its essential nature is thus; the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings arising with tongue contact as their condition are neither permanent nor subject to destruction. Why? Because their essential nature is thus.

Shariputra! The body dhatu is neither permanent nor subject to destruction. Why? Because its essential nature is thus; the tangible-object dhatu, the body-consciousness dhatu, body contact, and the feelings arising with body contact as their condition are neither permanent nor subject to destruction. Why? Because their essential nature is thus.

Shariputra! The mind dhatu is neither permanent nor subject to destruction. Why? Because its essential nature is thus; the mental-object dhatu, the mind-consciousness dhatu, mind contact, and the feelings arising with mind contact as their condition are neither permanent nor subject to destruction. Why? Because their essential nature is thus.

Shariputra! The earth dhatu is neither permanent nor subject to destruction. Why? Because its essential nature is thus; the water, fire, wind, space, and consciousness dhatus are neither permanent nor subject to destruction. Why? Because their essential nature is thus.

Shariputra! The Noble Truth of suffering is neither permanent nor subject to destruction. Why? Because its essential nature is thus; the Noble Truths of the origin of suffering, its cessation, and the path are neither permanent nor subject to destruction. Why? Because their essential nature is thus.

Shariputra! Ignorance is neither permanent nor subject to destruction. Why? Because its essential nature is thus; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are neither permanent nor subject to destruction. Why? Because their essential nature is thus.

Shariputra! Inner emptiness is neither permanent nor subject to destruction. Why? Because its essential nature is thus; outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are neither permanent nor subject to destruction. Why? Because their essential nature is thus.

Shariputra! The perfection of generosity is neither permanent nor subject to destruction. Why? Because its essential nature is thus; the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are neither permanent nor subject to destruction. Why? Because their essential nature is thus.

Śāriputra! The four dhyanas are neither permanent nor subject to destruction. Why? Because their intrinsic nature is thus. The four immeasurables and the four formless concentrations are neither permanent nor subject to destruction. Why? Because their intrinsic nature is thus.

Śāriputra! The eight liberations are neither permanent nor subject to destruction. Why? Because their intrinsic nature is thus. The eight spheres of mastery, the nine successive concentrations, and the ten totalities are neither permanent nor subject to destruction. Why? Because their intrinsic nature is thus.

Śāriputra! The four foundations of mindfulness are neither permanent nor subject to destruction. Why? Because their intrinsic nature is thus. 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. Why? Because their intrinsic nature is thus.

Śāriputra! The Dharma gateway of liberation through emptiness is neither permanent nor subject to destruction. Why? Because its intrinsic nature is thus. The Dharma gateways of liberation through signlessness and wishlessness are neither permanent nor subject to destruction. Why? Because their intrinsic nature is thus.

Śāriputra! The five kinds of eyes are neither permanent nor subject to destruction. Why? Because their intrinsic nature is thus. The six superknowledges are neither permanent nor subject to destruction. Why? Because their intrinsic nature is thus.

Śāriputra! The Buddha’s ten powers are neither permanent nor subject to destruction. Why? Because their intrinsic nature is thus. The four fearlessnesses, the four unhindered 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. Why? Because their intrinsic nature is thus.

Śāriputra! The knowledge of all things is neither permanent nor subject to destruction. Why? Because its intrinsic nature is thus. The knowledge of the aspects of the paths and the knowledge of all aspects are neither permanent nor subject to destruction. Why? Because their intrinsic nature is thus.

Śāriputra! The quality of never forgetting is neither permanent nor subject to destruction. Why? Because its intrinsic nature is thus. The nature of constant equanimity is neither permanent nor subject to destruction. Why? Because its intrinsic nature is thus.

Śāriputra! All dharani gateways are neither permanent nor subject to destruction. Why? Because their intrinsic nature is thus. All samadhi gateways are neither permanent nor subject to destruction. Why? Because their intrinsic nature is thus.

Śāriputra! The stage of Great Joy is neither permanent nor subject to destruction. Why? Because its intrinsic nature is thus. The stages of Stainlessness, Luminousness, Blazing Wisdom, Hard to Conquer, Manifest Presence, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud are neither permanent nor subject to destruction. Why? Because their intrinsic nature is thus.

Śāriputra! The stage of an ordinary person is neither permanent nor subject to destruction. Why? Because its intrinsic nature is thus. The stages of the spiritual lineage, the Eighth, the One Endowed with Vision, the Attenuated, the Free from Desire, the One Who Has Completed the Task, the pratyekabuddha, the bodhisattva, and the Tathagata are neither permanent nor subject to destruction. Why? Because their intrinsic nature is thus.

Śāriputra! The Śrāvaka Vehicle is neither permanent nor subject to destruction. Why? Because its intrinsic nature is thus. The Pratyekabuddha Vehicle and the Great Vehicle are neither permanent nor subject to destruction. Why? Because their intrinsic nature is thus.

Śāriputra! In brief, all wholesome dharmas are neither permanent nor subject to destruction. Why?

Because their intrinsic nature is thus. All unwholesome dharmas are neither permanent nor subject to destruction. Why?

Because their intrinsic nature is thus. All determinate dharmas are neither permanent nor subject to destruction. Why?

Because their intrinsic nature is thus. All indeterminate dharmas are neither permanent nor subject to destruction. Why?

Because their intrinsic nature is thus. All contaminated dharmas are neither permanent nor subject to destruction. Why?

Because their intrinsic nature is thus. All uncontaminated dharmas are neither permanent nor subject to destruction. Why?

Because their intrinsic nature is thus. All conditioned dharmas are neither permanent nor subject to destruction. Why?

Because their intrinsic nature is thus. All unconditioned dharmas are neither permanent nor subject to destruction. Why?

Because their intrinsic nature is thus.

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

At that time, the Venerable Subhūti again replied to Śāriputra: “As the Venerable One has asked, for what reason is it said that form and the other dharmas are ultimately unborn?

“Śāriputra! The intrinsic nature of form is ultimately unborn. Why? Because it is not produced. The intrinsic nature of feeling, perception, formations, and consciousness is ultimately unborn. Why? Because it is not produced. Why is this? Because no producer of form through consciousness can be apprehended.

“Śāriputra! The intrinsic nature of the eye ayatana is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is ultimately unborn. Why? Because it is not produced. Why is this? Because no producer of the eye ayatana through the mind ayatana can be apprehended.

“Śāriputra! The intrinsic nature of the form ayatana is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the sound, odor, taste, tangible-object, and mental-object ayatanas is ultimately unborn. Why? Because it is not produced. Why is this? Because no producer of the form ayatana through the mental-object ayatana can be apprehended.

“Śāriputra! The intrinsic nature of the eye dhatu is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition is ultimately unborn. Why? Because it is not produced. Why is this? Because no producer of the eye dhatu through the feelings arising with eye-contact as their condition can be apprehended.

“Śāriputra! The intrinsic nature of the ear dhatu is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition is ultimately unborn. Why? Because it is not produced. Why is this? Because no producer of the ear dhatu through the feelings arising with ear-contact as their condition can be apprehended.

“Śāriputra! The intrinsic nature of the nose dhatu is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition is ultimately unborn. Why? Because it is not produced. Why is this? Because no producer of the nose dhatu through the feelings arising with nose-contact as their condition can be apprehended.

“Śāriputra! The intrinsic nature of the tongue dhatu is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition is ultimately unborn. Why? Because it is not produced. Why is this? Because no producer of the tongue dhatu through the feelings arising with tongue-contact as their condition can be apprehended.

“Śāriputra! The intrinsic nature of the body dhatu is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition is ultimately unborn. Why? Because it is not produced. Why is this? Because no producer of the body dhatu through the feelings arising with body-contact as their condition can be apprehended.

“Śāriputra! The intrinsic nature of the mind dhatu is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition is ultimately unborn. Why? Because it is not produced. Why is this? Because no producer of the mind dhatu through the feelings arising with mind-contact as their condition can be apprehended.”

Shariputra! The intrinsic nature of the earth element is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the water, fire, wind, space, and consciousness elements is ultimately unborn. Why? Because it is not produced. Why is this so? Because the agent that produces the earth element through the consciousness element cannot be apprehended.

Shariputra! The intrinsic nature of the Noble Truth of suffering is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the Noble Truths of the origin of suffering, the cessation of suffering, and the path is ultimately unborn. Why? Because it is not produced. Why is this so? Because the agent that produces the Noble Truth of suffering through the Noble Truth of the path cannot be apprehended.

Shariputra! The intrinsic nature of ignorance is ultimately unborn. Why? Because it is not produced. The intrinsic nature of volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress is ultimately unborn. Why? Because it is not produced. Why is this so? Because the agent that produces ignorance through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended.

Shariputra! The intrinsic nature of inner emptiness is ultimately unborn. Why?

Because it is not produced. The intrinsic nature of 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 nonbeing, emptiness of self-nature, and emptiness of the self-nature of nonbeing is ultimately unborn.

Why? Because it is not produced. Why is this so?

Because the agent that produces inner emptiness through the emptiness of the self-nature of nonbeing cannot be apprehended.

Shariputra! The intrinsic nature of the perfection of generosity is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita is ultimately unborn. Why? Because it is not produced. Why is this so? Because the agent that produces the perfection of generosity through prajnaparamita cannot be apprehended.

Shariputra! The intrinsic nature of the four meditative absorptions is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the four immeasurables and the four formless attainments is ultimately unborn. Why? Because it is not produced. Why is this so? Because the agent that produces the four meditative absorptions, the four immeasurables, and the four formless attainments cannot be apprehended.

Shariputra! The intrinsic nature of the eight liberations is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities is ultimately unborn. Why? Because it is not produced. Why is this so? Because the agent that produces the eight liberations through the ten totalities cannot be apprehended.

Shariputra! The intrinsic nature of the four foundations of mindfulness is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path is ultimately unborn. Why? Because it is not produced. Why is this so? Because the agent that produces the four foundations of mindfulness through the eightfold noble path cannot be apprehended.

Shariputra! The intrinsic nature of the gateway to liberation through emptiness is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the gateways to liberation through signlessness and wishlessness is ultimately unborn. Why? Because it is not produced. Why is this so? Because the agent that produces the gateways to liberation through emptiness, signlessness, and wishlessness cannot be apprehended.

Shariputra! The intrinsic nature of the five kinds of eyes is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the six superknowledges is ultimately unborn. Why? Because it is not produced. Why is this so? Because the agent that produces the five kinds of eyes and the six superknowledges cannot be apprehended.

Shariputra! The intrinsic nature of the ten powers of a Buddha is ultimately unborn. Why? Because it is not produced. The intrinsic nature of 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 is ultimately unborn. Why? Because it is not produced. Why is this so? Because the agent that produces the ten powers of a Buddha through the eighteen unique qualities of a Buddha cannot be apprehended.

Shariputra! The intrinsic nature of the knowledge of all things is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects is ultimately unborn. Why? Because it is not produced. Why is this so? Because the agent that produces the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects cannot be apprehended.

Shariputra! The intrinsic nature of the quality of non-forgetfulness is ultimately unborn. Why? Because it is not produced. The intrinsic nature of perpetual equanimity is ultimately unborn. Why? Because it is not produced. Why is this so? Because the agent that produces the quality of non-forgetfulness and perpetual equanimity cannot be apprehended.

Shariputra! The intrinsic nature of all dharani gateways is ultimately unborn. Why? Because it is not produced. The intrinsic nature of all samadhi gateways is ultimately unborn. Why? Because it is not produced. Why is this so? Because the agent that produces all dharani gateways and all samadhi gateways cannot be apprehended.

Shariputra! The intrinsic nature of the Very Joyful Ground is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the Stainless Ground, the Luminous Ground, the Radiant Wisdom Ground, the Very Difficult to Conquer Ground, the Manifest Ground, the Far-Going Ground, the Immovable Ground, the Excellent Wisdom Ground, and the Dharma Cloud Ground is ultimately unborn. Why? Because it is not produced. Why is this so? Because the agent that produces the Very Joyful Ground through the Dharma Cloud Ground cannot be apprehended.

Shariputra! The intrinsic nature of an ordinary person is ultimately unborn. Why? Because it is not produced. The intrinsic nature of one at the stage of spiritual lineage, one at the eighth stage, a stream-enterer, a once-returner, a non-returner, an arhat, a pratyekabuddha, a bodhisattva, and a Tathagata is ultimately unborn. Why? Because it is not produced. Why is this so? Because the agent that produces an ordinary person through a Tathagata cannot be apprehended.

Shariputra! The intrinsic nature of the Shravaka Vehicle is ultimately unborn. Why? Because it is not produced. The intrinsic nature of the Pratyekabuddha Vehicle and the Great Vehicle is ultimately unborn. Why? Because it is not produced. Why is this so? Because the agent that produces the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle cannot be apprehended.

Shariputra! For this reason, I say that form and all the other dharmas are ultimately unborn.

At that time, the Venerable Subhuti further replied to Shariputra: “As the Venerable One has asked, for what reason is it said that if something is ultimately unborn, it cannot be called form or any of the other dharmas?”

Shariputra! So it is! So it is! If something is ultimately unborn, it cannot be called form or any of the other dharmas. Why? Shariputra! Because the intrinsic nature of form is empty. If the intrinsic nature of a dharma is empty, then no birth, cessation, abiding, or change can be designated. For this reason, if something is ultimately unborn, it cannot be called form.

Śāriputra! The intrinsic nature of feeling, perception, formations, and consciousness is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called feeling, perception, formations, or consciousness.

Śāriputra! The intrinsic nature of the eye ayatana is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the eye ayatana.

Śāriputra! The intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the ear, nose, tongue, body, or mind ayatana.

Śāriputra! The intrinsic nature of the form ayatana is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the form ayatana.

Śāriputra! The intrinsic nature of the sound, odor, taste, tangible-object, and mental-object ayatanas is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the sound, odor, taste, tangible-object, or mental-object ayatana.

Śāriputra! The intrinsic nature of the eye dhatu is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the eye dhatu.

Śāriputra! The intrinsic nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the form dhatu, up to and including the feelings arising with eye-contact as condition.

Śāriputra! The intrinsic nature of the ear dhatu is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the ear dhatu.

Śāriputra! The intrinsic nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the sound dhatu, up to and including the feelings arising with ear-contact as condition.

Śāriputra! The intrinsic nature of the nose dhatu is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the nose dhatu.

Śāriputra! The intrinsic nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the odor dhatu, up to and including the feelings arising with nose-contact as condition.

Śāriputra! The intrinsic nature of the tongue dhatu is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the tongue dhatu.

Śāriputra! The intrinsic nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the taste dhatu, up to and including the feelings arising with tongue-contact as condition.

Śāriputra! The intrinsic nature of the body dhatu is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the body dhatu.

Śāriputra! The intrinsic nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the tangible-object dhatu, up to and including the feelings arising with body-contact as condition.

Śāriputra! The intrinsic nature of the mind dhatu is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the mind dhatu.

Śāriputra! The intrinsic nature of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the mental-object dhatu, up to and including the feelings arising with mind-contact as condition.

Śāriputra! The intrinsic nature of the earth dhatu is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the earth dhatu.

Śāriputra! The intrinsic nature of the water, fire, wind, space, and consciousness dhatus is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the water, fire, wind, space, or consciousness dhatu.

Śāriputra! The intrinsic nature of the Noble Truth of suffering is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the Noble Truth of suffering.

Śāriputra! The intrinsic nature of the Noble Truths of the origin, cessation, and path is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called the Noble Truth of the origin, cessation, or path.

Śāriputra! The intrinsic nature of ignorance is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called ignorance.

Śāriputra! The intrinsic nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called formations, up to and including aging and death, sorrow, lamentation, pain, grief, and distress.

Śāriputra! The intrinsic nature of inner emptiness is empty. If the intrinsic nature of a dharma is empty, then no arising, cessation, abiding, or change can be established. For this reason, that which is ultimately unarisen cannot be called inner emptiness.

Śāriputra! The intrinsic nature of 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 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 self-nature, and emptiness of the nonexistence of self-nature is empty.

If the intrinsic nature of a dharma is empty, then neither arising, nor ceasing, nor abiding, nor change can be designated. For this reason, if it is ultimately unarisen, it cannot be called outer emptiness through to the emptiness of the nonexistence of self-nature.

Śāriputra! The intrinsic nature of the perfection of generosity is empty. If the intrinsic nature of a dharma is empty, then neither arising, nor ceasing, nor abiding, nor change can be designated. For this reason, if it is ultimately unarisen, it cannot be called the perfection of generosity.

Śāriputra! The intrinsic nature of the perfections of pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita is empty. If the intrinsic nature of a dharma is empty, then neither arising, nor ceasing, nor abiding, nor change can be designated. For this reason, if it is ultimately unarisen, it cannot be called the perfection of pure ethical discipline through to prajnaparamita.

Śāriputra! The intrinsic nature of the four meditative absorptions is empty. If the intrinsic nature of a dharma is empty, then neither arising, nor ceasing, nor abiding, nor change can be designated. For this reason, if it is ultimately unarisen, it cannot be called the four meditative absorptions.

Śāriputra! The intrinsic nature of the four immeasurables and the four formless concentrations is empty. If the intrinsic nature of a dharma is empty, then neither arising, nor ceasing, nor abiding, nor change can be designated. For this reason, if it is ultimately unarisen, it cannot be called the four immeasurables or the four formless concentrations.

Śāriputra! The intrinsic nature of the eight liberations is empty. If the intrinsic nature of a dharma is empty, then neither arising, nor ceasing, nor abiding, nor change can be designated. For this reason, if it is ultimately unarisen, it cannot be called the eight liberations.

Śāriputra! The intrinsic nature of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality is empty. If the intrinsic nature of a dharma is empty, then neither arising, nor ceasing, nor abiding, nor change can be designated. For this reason, if it is ultimately unarisen, it cannot be called the eight spheres of mastery through to the ten spheres of totality.

Śāriputra! The intrinsic nature of the four foundations of mindfulness is empty. If the intrinsic nature of a dharma is empty, then neither arising, nor ceasing, nor abiding, nor change can be designated. For this reason, if it is ultimately unarisen, it cannot be called the four foundations of mindfulness.

Śāriputra! The intrinsic nature of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path is empty. If the intrinsic nature of a dharma is empty, then neither arising, nor ceasing, nor abiding, nor change can be designated. For this reason, if it is ultimately unarisen, it cannot be called the four right efforts through to the Noble Eightfold Path.

Śāriputra! The intrinsic nature of the gateway to liberation through emptiness is empty. If the intrinsic nature of a dharma is empty, then neither arising, nor ceasing, nor abiding, nor change can be designated. For this reason, if it is ultimately unarisen, it cannot be called the gateway to liberation through emptiness.

Śāriputra! The intrinsic nature of the gateways to liberation through signlessness and wishlessness is empty. If the intrinsic nature of a dharma is empty, then neither arising, nor ceasing, nor abiding, nor change can be designated. For this reason, if it is ultimately unarisen, it cannot be called the gateways to liberation through signlessness and wishlessness.

Fascicle 69

End