大般若波羅蜜多經

04

At that time, Sariputra asked Subhuti: For what reason is it said that if form and so forth do not arise, then they are not form and so forth?

Subhuti replied: Sariputra! Form and the nature of form are empty; within this emptiness there is no arising and no form. Feeling, perception, formations, and consciousness, and the nature of feeling, perception, formations, and consciousness, are empty; within this emptiness there is no arising and no feeling, perception, formations, or consciousness.

Sariputra! For this reason, I say that if form does not arise, then it is not form; if feeling, perception, formations, and consciousness do not arise, then they are not feeling, perception, formations, and consciousness.

Sariputra! The eye ayatana and the nature of the eye ayatana are empty; within this emptiness there is no arising and no eye ayatana. The ear, nose, tongue, body, and mind ayatanas, and the nature of the ear, nose, tongue, body, and mind ayatanas, are empty; within this emptiness there is no arising and no ear, nose, tongue, body, or mind ayatana.

Sariputra! For this reason, I say that if the eye ayatana does not arise, then it is not the eye ayatana; if the ear, nose, tongue, body, and mind ayatanas do not arise, then they are not the ear, nose, tongue, body, and mind ayatanas.

Sariputra! The form ayatana and the nature of the form ayatana are empty; within this emptiness there is no arising and no form ayatana. The sound, odor, taste, touch, and dharma ayatanas, and the nature of the sound, odor, taste, touch, and dharma ayatanas, are empty; within this emptiness there is no arising and no sound, odor, taste, touch, or dharma ayatana.

Sariputra! For this reason, I say that if the form ayatana does not arise, then it is not the form ayatana; if the sound, odor, taste, touch, and dharma ayatanas do not arise, then they are not the sound, odor, taste, touch, and dharma ayatanas.

Sariputra! The eye dhatu and the nature of the eye dhatu are empty; within this emptiness there is no arising and no eye dhatu. The form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact, together with the nature of the form dhatu through to the feelings that arise conditioned by eye-contact, are empty; within this emptiness there is no arising and no form dhatu through to the feelings that arise conditioned by eye-contact.

Sariputra! For this reason, I say that if the eye dhatu does not arise, then it is not the eye dhatu; if the form dhatu through to the feelings that arise conditioned by eye-contact do not arise, then they are not the form dhatu through to the feelings that arise conditioned by eye-contact.

Sariputra! The ear dhatu and the nature of the ear dhatu are empty; within this emptiness there is no arising and no ear dhatu. The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, together with the nature of the sound dhatu through to the feelings that arise conditioned by ear-contact, are empty; within this emptiness there is no arising and no sound dhatu through to the feelings that arise conditioned by ear-contact.

Sariputra! For this reason, I say that if the ear dhatu does not arise, then it is not the ear dhatu; if the sound dhatu through to the feelings that arise conditioned by ear-contact do not arise, then they are not the sound dhatu through to the feelings that arise conditioned by ear-contact.

Sariputra! The nose dhatu and the nature of the nose dhatu are empty; within this emptiness there is no arising and no nose dhatu. The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact, together with the nature of the odor dhatu through to the feelings that arise conditioned by nose-contact, are empty; within this emptiness there is no arising and no odor dhatu through to the feelings that arise conditioned by nose-contact.

Sariputra! For this reason, I say that if the nose dhatu does not arise, then it is not the nose dhatu; if the odor dhatu through to the feelings that arise conditioned by nose-contact do not arise, then they are not the odor dhatu through to the feelings that arise conditioned by nose-contact.

Sariputra! The tongue dhatu and the nature of the tongue dhatu are empty; within this emptiness there is no arising and no tongue dhatu. The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact, together with the nature of the taste dhatu through to the feelings that arise conditioned by tongue-contact, are empty; within this emptiness there is no arising and no taste dhatu through to the feelings that arise conditioned by tongue-contact.

Sariputra! For this reason, I say that if the tongue dhatu does not arise, then it is not the tongue dhatu; if the taste dhatu through to the feelings that arise conditioned by tongue-contact do not arise, then they are not the taste dhatu through to the feelings that arise conditioned by tongue-contact.

Sariputra! The body dhatu and the nature of the body dhatu are empty; within this emptiness there is no arising and no body dhatu. The touch dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact, together with the nature of the touch dhatu through to the feelings that arise conditioned by body-contact, are empty; within this emptiness there is no arising and no touch dhatu through to the feelings that arise conditioned by body-contact.

Sariputra! For this reason, I say that if the body dhatu does not arise, then it is not the body dhatu; if the touch dhatu through to the feelings that arise conditioned by body-contact do not arise, then they are not the touch dhatu through to the feelings that arise conditioned by body-contact.

Sariputra! The mind dhatu and the nature of the mind dhatu are empty; within this emptiness there is no arising and no mind dhatu. The dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact, together with the nature of the dharma dhatu through to the feelings that arise conditioned by mind-contact, are empty; within this emptiness there is no arising and no dharma dhatu through to the feelings that arise conditioned by mind-contact.

Sariputra! For this reason, I say that if the mind dhatu does not arise, then it is not the mind dhatu; if the dharma dhatu through to the feelings that arise conditioned by mind-contact do not arise, then they are not the dharma dhatu through to the feelings that arise conditioned by mind-contact.

Sariputra! The earth dhatu and the nature of the earth dhatu are empty; within this emptiness there is no arising and no earth dhatu. The water, fire, wind, space, and consciousness dhatus, and the nature of the water, fire, wind, space, and consciousness dhatus, are empty; within this emptiness there is no arising and no water, fire, wind, space, or consciousness dhatu.

Sariputra! For this reason, I say that if the earth dhatu does not arise, then it is not the earth dhatu; if the water, fire, wind, space, and consciousness dhatus do not arise, then they are not the water, fire, wind, space, and consciousness dhatus.

Sariputra! The Noble Truth of suffering and the nature of the Noble Truth of suffering are empty; within this emptiness there is no arising and no Noble Truth of suffering. The Noble Truths of the origin, cessation, and path, and the nature of the Noble Truths of the origin, cessation, and path, are empty; within this emptiness there is no arising and no Noble Truths of the origin, cessation, or path.

Sariputra! For this reason, I say that if the Noble Truth of suffering does not arise, then it is not the Noble Truth of suffering; if the Noble Truths of the origin, cessation, and path do not arise, then they are not the Noble Truths of the origin, cessation, and path.

Sariputra! Ignorance and the nature of ignorance are empty; within this emptiness there is no arising and no ignorance. Formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, and the nature of formations through to aging and death, sorrow, lamentation, suffering, grief, and distress, are empty; within this emptiness there is no arising and no formations through to aging and death, sorrow, lamentation, suffering, grief, or distress.

Sariputra! For this reason, I say that if ignorance does not arise, then it is not ignorance; if formations through to aging and death, sorrow, lamentation, suffering, grief, and distress do not arise, then they are not formations through to aging and death, sorrow, lamentation, suffering, grief, and distress.

Shariputra! Internal emptiness and the nature of internal emptiness are empty; within this emptiness there is no arising and no internal emptiness. 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 the unchanging, 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 self-nature, emptiness of the self-nature of nonexistence,

and the nature of external emptiness through the emptiness of the self-nature of nonexistence are empty; within this emptiness there is no arising and no external emptiness through the emptiness of the self-nature of nonexistence.

Shariputra! For this reason, I say that if internal emptiness does not arise, it is not internal emptiness; if external emptiness through the emptiness of the self-nature of nonexistence does not arise, it is not external emptiness through the emptiness of the self-nature of nonexistence.

Shariputra! The prajnaparamita of generosity and the nature of the prajnaparamita of generosity are empty; within this emptiness there is no arising and no prajnaparamita of generosity. The prajnaparamitas of pure morality, patience, diligence, meditation, and wisdom, and the nature of the prajnaparamitas of pure morality, patience, diligence, meditation, and wisdom are empty; within this emptiness there is no arising and no prajnaparamitas of pure morality, patience, diligence, meditation, and wisdom.

Shariputra! For this reason, I say that if the prajnaparamita of generosity does not arise, it is not the prajnaparamita of generosity; if the prajnaparamitas of pure morality, patience, diligence, meditation, and wisdom do not arise, they are not the prajnaparamitas of pure morality, patience, diligence, meditation, and wisdom.

Shariputra! The four dhyanas and the nature of the four dhyanas are empty; within this emptiness there is no arising and no four dhyanas. The four immeasurables and the four formless concentrations, and the nature of the four immeasurables and the four formless concentrations, are empty; within this emptiness there is no arising and no four immeasurables or four formless concentrations.

Shariputra! For this reason, I say that if the four dhyanas do not arise, they are not the four dhyanas; if the four immeasurables and the four formless concentrations do not arise, they are not the four immeasurables and the four formless concentrations.

Shariputra! The eight liberations and the nature of the eight liberations are empty; within this emptiness there is no arising and no eight liberations. The eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, and the nature of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, are empty; within this emptiness there is no arising and no eight spheres of mastery, nine successive concentrations, or ten spheres of totality.

Shariputra! For this reason, I say that if the eight liberations do not arise, they are not the eight liberations; if the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality do not arise, they are not the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality.

Shariputra! The four foundations of mindfulness and the nature of the four foundations of mindfulness are empty; within this emptiness there is no arising and no four foundations of mindfulness. The four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold Noble Path, and the nature of the four right efforts through the eightfold Noble Path, are empty; within this emptiness there is no arising and no four right efforts through the eightfold Noble Path.

Shariputra! For this reason, I say that if the four foundations of mindfulness do not arise, they are not the four foundations of mindfulness; if the four right efforts through the eightfold Noble Path do not arise, they are not the four right efforts through the eightfold Noble Path.

Shariputra! The gateway to liberation through emptiness and the nature of the gateway to liberation through emptiness are empty; within this emptiness there is no arising and no gateway to liberation through emptiness. The gateways to liberation through signlessness and wishlessness, and the nature of the gateways to liberation through signlessness and wishlessness, are empty; within this emptiness there is no arising and no gateways to liberation through signlessness and wishlessness.

Shariputra! For this reason, I say that if the gateway to liberation through emptiness does not arise, it is not the gateway to liberation through emptiness; if the gateways to liberation through signlessness and wishlessness do not arise, they are not the gateways to liberation through signlessness and wishlessness.

Shariputra! The five kinds of eyes and the nature of the five kinds of eyes are empty; within this emptiness there is no arising and no five kinds of eyes. The six superknowledges and the nature of the six superknowledges are empty; within this emptiness there is no arising and no six superknowledges.

Shariputra! For this reason, I say that if the five kinds of eyes do not arise, they are not the five kinds of eyes; if the six superknowledges do not arise, they are not the six superknowledges.

Shariputra! The ten powers of a Buddha and the nature of the ten powers of a Buddha are empty; within this emptiness there is no arising and no ten powers of a Buddha. The four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha, and the nature of the four fearlessnesses through the eighteen unique qualities of a Buddha, are empty; within this emptiness there is no arising and no four fearlessnesses through the eighteen unique qualities of a Buddha.

Shariputra! For this reason, I say that if the ten powers of a Buddha do not arise, they are not the ten powers of a Buddha; if the four fearlessnesses through the eighteen unique qualities of a Buddha do not arise, they are not the four fearlessnesses through the eighteen unique qualities of a Buddha.

Shariputra! Suchness and the nature of suchness are empty; within this emptiness there is no arising and no suchness. The dharma-dhatu, the nature of dharmas, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm, and the nature of the dharma-dhatu through the inconceivable realm, are empty; within this emptiness there is no arising and no dharma-dhatu through the inconceivable realm.

Shariputra! For this reason, I say that if suchness does not arise, it is not suchness; if the dharma-dhatu through the inconceivable realm does not arise, they are not the dharma-dhatu through the inconceivable realm.

Shariputra! Supreme awakening and the nature of supreme awakening are empty; within this emptiness there is no arising and no supreme awakening. Knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, and the nature of knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, are empty; within this emptiness there is no arising and no knowledge of all things, knowledge of the aspects of the paths, or knowledge of all aspects.

Shariputra! For this reason, I say that if supreme awakening does not arise, it is not supreme awakening; if knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects do not arise, they are not knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects.

Shariputra! The Dharma of non-forgetfulness and the nature of the Dharma of non-forgetfulness are empty; within this emptiness there is no arising and no Dharma of non-forgetfulness. The nature of constant equanimity and the nature of the nature of constant equanimity are empty; within this emptiness there is no arising and no nature of constant equanimity.

Shariputra! For this reason, I say that if the Dharma of non-forgetfulness does not arise, it is not the Dharma of non-forgetfulness; if the nature of constant equanimity does not arise, it is not the nature of constant equanimity.

Sariputra! All dharani gateways and the nature of all dharani gateways are empty; within this emptiness there is no arising and there are no dharani gateways. All samadhi gateways and the nature of all samadhi gateways are empty; within this emptiness there is no arising and there are no samadhi gateways.

Sariputra! For this reason, I say that if all dharani gateways do not arise, then they are not all dharani gateways; if all samadhi gateways do not arise, then they are not all samadhi gateways.

At that time, Sariputra asked Subhuti: For what reason is it said that if form and so forth do not cease, then they are not form and so forth?

Subhuti replied: Sariputra! Form and the nature of form are empty; within this emptiness there is no cessation and there is no form. Feeling, perception, formations, and consciousness, and the nature of feeling, perception, formations, and consciousness, are empty; within this emptiness there is no cessation and there are no feeling, perception, formations, or consciousness.

Sariputra! For this reason, I say that if form does not cease, then it is not form; if feeling, perception, formations, and consciousness do not cease, then they are not feeling, perception, formations, and consciousness.

Sariputra! The eye ayatana and the nature of the eye ayatana are empty; within this emptiness there is no cessation and there is no eye ayatana. The ear, nose, tongue, body, and mind ayatanas, and the nature of the ear, nose, tongue, body, and mind ayatanas, are empty; within this emptiness there is no cessation and there are no ear, nose, tongue, body, or mind ayatanas.

Sariputra! For this reason, I say that if the eye ayatana does not cease, then it is not the eye ayatana; if the ear, nose, tongue, body, and mind ayatanas do not cease, then they are not the ear, nose, tongue, body, and mind ayatanas.

Sariputra! The visible-form ayatana and the nature of the visible-form ayatana are empty; within this emptiness there is no cessation and there is no visible-form ayatana. The sound, odor, taste, tangible-object, and dharma ayatanas, and the nature of the sound, odor, taste, tangible-object, and dharma ayatanas, are empty; within this emptiness there is no cessation and there are no sound, odor, taste, tangible-object, or dharma ayatanas.

Sariputra! For this reason, I say that if the visible-form ayatana does not cease, then it is not the visible-form ayatana; if the sound, odor, taste, tangible-object, and dharma ayatanas do not cease, then they are not the sound, odor, taste, tangible-object, and dharma ayatanas.

Sariputra! The eye dhatu and the nature of the eye dhatu are empty; within this emptiness there is no cessation and there is no eye dhatu. The visible-form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact, as well as the nature of the visible-form dhatu through to the feelings that arise conditioned by eye-contact, are empty; within this emptiness there is no cessation and there are no visible-form dhatu through to the feelings that arise conditioned by eye-contact.

Sariputra! For this reason, I say that if the eye dhatu does not cease, then it is not the eye dhatu; if the visible-form dhatu through to the feelings that arise conditioned by eye-contact do not cease, then they are not the visible-form dhatu through to the feelings that arise conditioned by eye-contact.

Sariputra! The ear dhatu and the nature of the ear dhatu are empty; within this emptiness there is no cessation and there is no ear dhatu. The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, as well as the nature of the sound dhatu through to the feelings that arise conditioned by ear-contact, are empty; within this emptiness there is no cessation and there are no sound dhatu through to the feelings that arise conditioned by ear-contact.

Sariputra! For this reason, I say that if the ear dhatu does not cease, then it is not the ear dhatu; if the sound dhatu through to the feelings that arise conditioned by ear-contact do not cease, then they are not the sound dhatu through to the feelings that arise conditioned by ear-contact.

Sariputra! The nose dhatu and the nature of the nose dhatu are empty; within this emptiness there is no cessation and there is no nose dhatu. The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact, as well as the nature of the odor dhatu through to the feelings that arise conditioned by nose-contact, are empty; within this emptiness there is no cessation and there are no odor dhatu through to the feelings that arise conditioned by nose-contact.

Sariputra! For this reason, I say that if the nose dhatu does not cease, then it is not the nose dhatu; if the odor dhatu through to the feelings that arise conditioned by nose-contact do not cease, then they are not the odor dhatu through to the feelings that arise conditioned by nose-contact.

Sariputra! The tongue dhatu and the nature of the tongue dhatu are empty; within this emptiness there is no cessation and there is no tongue dhatu. The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact, as well as the nature of the taste dhatu through to the feelings that arise conditioned by tongue-contact, are empty; within this emptiness there is no cessation and there are no taste dhatu through to the feelings that arise conditioned by tongue-contact.

Sariputra! For this reason, I say that if the tongue dhatu does not cease, then it is not the tongue dhatu; if the taste dhatu through to the feelings that arise conditioned by tongue-contact do not cease, then they are not the taste dhatu through to the feelings that arise conditioned by tongue-contact.

Sariputra! The body dhatu and the nature of the body dhatu are empty; within this emptiness there is no cessation and there is no body dhatu. The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact, as well as the nature of the tangible-object dhatu through to the feelings that arise conditioned by body-contact, are empty; within this emptiness there is no cessation and there are no tangible-object dhatu through to the feelings that arise conditioned by body-contact.

Sariputra! For this reason, I say that if the body dhatu does not cease, then it is not the body dhatu; if the tangible-object dhatu through to the feelings that arise conditioned by body-contact do not cease, then they are not the tangible-object dhatu through to the feelings that arise conditioned by body-contact.

Sariputra! The mind dhatu and the nature of the mind dhatu are empty; within this emptiness there is no cessation and there is no mind dhatu. The dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact, as well as the nature of the dharma dhatu through to the feelings that arise conditioned by mind-contact, are empty; within this emptiness there is no cessation and there are no dharma dhatu through to the feelings that arise conditioned by mind-contact.

Sariputra! For this reason, I say that if the mind dhatu does not cease, then it is not the mind dhatu; if the dharma dhatu through to the feelings that arise conditioned by mind-contact do not cease, then they are not the dharma dhatu through to the feelings that arise conditioned by mind-contact.

Sariputra! The earth dhatu and the nature of the earth dhatu are empty; within this emptiness there is no cessation and there is no earth dhatu. The water, fire, wind, space, and consciousness dhatus, and the nature of the water, fire, wind, space, and consciousness dhatus, are empty; within this emptiness there is no cessation and there are no water, fire, wind, space, or consciousness dhatus.

Sariputra! For this reason, I say that if the earth dhatu does not cease, then it is not the earth dhatu; if the water, fire, wind, space, and consciousness dhatus do not cease, then they are not the water, fire, wind, space, and consciousness dhatus.

Sariputra! The Noble Truth of suffering and the nature of the Noble Truth of suffering are empty; within this emptiness there is no cessation and there is no Noble Truth of suffering. The Noble Truths of the origin of suffering, its cessation, and the path, and the nature of the Noble Truths of the origin of suffering, its cessation, and the path, are empty; within this emptiness there is no cessation and there are no Noble Truths of the origin of suffering, its cessation, or the path.

Sariputra! For this reason, I say that if the Noble Truth of suffering does not cease, then it is not the Noble Truth of suffering; if the Noble Truths of the origin of suffering, its cessation, and the path do not cease, then they are not the Noble Truths of the origin of suffering, its cessation, and the path.

Shariputra! Ignorance and the nature of ignorance are empty; within this emptiness there is no cessation and no ignorance. Volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, as well as the nature of volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress, are empty; within this emptiness there is no cessation and there are no volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

Shariputra! For this reason, I say that if ignorance does not cease, it is not ignorance; if volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress do not cease, they are not volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

Shariputra! Inner emptiness and the nature of inner emptiness are empty; within this emptiness there is no cessation and no inner emptiness. 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 the unchanging, 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 nonexistence of self-nature, as well as the nature of outer emptiness through the emptiness of the nonexistence of self-nature, are empty;

within this emptiness there is no cessation and there is no outer emptiness through the emptiness of the nonexistence of self-nature.

Shariputra! For this reason, I say that if inner emptiness does not cease, it is not inner emptiness; if outer emptiness through the emptiness of the nonexistence of self-nature does not cease, it is not outer emptiness through the emptiness of the nonexistence of self-nature.

Shariputra! The perfection of generosity and the nature of the perfection of generosity are empty; within this emptiness there is no cessation and no perfection of generosity. The perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, and prajnaparamita, as well as the nature of the perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, and prajnaparamita, are empty; within this emptiness there is no cessation and there are no perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, or prajnaparamita.

Shariputra! For this reason, I say that if the perfection of generosity does not cease, it is not the perfection of generosity; if the perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, and prajnaparamita do not cease, they are not the perfections of pure ethical conduct, patient endurance, diligence, meditative concentration, and prajnaparamita.

Shariputra! The four meditative absorptions and the nature of the four meditative absorptions are empty; within this emptiness there is no cessation and there are no four meditative absorptions. The four immeasurables and the four formless absorptions, as well as the nature of the four immeasurables and the four formless absorptions, are empty; within this emptiness there is no cessation and there are no four immeasurables or four formless absorptions.

Shariputra! For this reason, I say that if the four meditative absorptions do not cease, they are not the four meditative absorptions; if the four immeasurables and the four formless absorptions do not cease, they are not the four immeasurables and the four formless absorptions.

Shariputra! The eight liberations and the nature of the eight liberations are empty; within this emptiness there is no cessation and there are no eight liberations. The eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, as well as the nature of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, are empty; within this emptiness there is no cessation and there are no eight spheres of mastery, nine successive absorptions, or ten spheres of totality.

Shariputra! For this reason, I say that if the eight liberations do not cease, they are not the eight liberations; if the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality do not cease, they are not the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality.

Shariputra! The four foundations of mindfulness and the nature of the four foundations of mindfulness are empty; within this emptiness there is no cessation and there are no four foundations of mindfulness. 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, as well as the nature of the four right efforts through the eightfold noble path, are empty; within this emptiness there is no cessation and there are no four right efforts through the eightfold noble path.

Shariputra! For this reason, I say that if the four foundations of mindfulness do not cease, they are not the four foundations of mindfulness; if the four right efforts through the eightfold noble path do not cease, they are not the four right efforts through the eightfold noble path.

Shariputra! The gateway to liberation through emptiness and the nature of the gateway to liberation through emptiness are empty; within this emptiness there is no cessation and no gateway to liberation through emptiness. The gateways to liberation through signlessness and wishlessness, as well as the nature of the gateways to liberation through signlessness and wishlessness, are empty; within this emptiness there is no cessation and there are no gateways to liberation through signlessness or wishlessness.

Shariputra! For this reason, I say that if the gateway to liberation through emptiness does not cease, it is not the gateway to liberation through emptiness; if the gateways to liberation through signlessness and wishlessness do not cease, they are not the gateways to liberation through signlessness and wishlessness.

Shariputra! The five kinds of eyes and the nature of the five kinds of eyes are empty; within this emptiness there is no cessation and there are no five kinds of eyes. The six superknowledges and the nature of the six superknowledges are empty; within this emptiness there is no cessation and there are no six superknowledges.

Shariputra! For this reason, I say that if the five kinds of eyes do not cease, they are not the five kinds of eyes; if the six superknowledges do not cease, they are not the six superknowledges.

Shariputra! The ten powers of a Buddha and the nature of the ten powers of a Buddha are empty; within this emptiness there is no cessation and there are no ten powers of a Buddha. 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, as well as the nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, are empty; within this emptiness there is no cessation and there are no four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Shariputra! For this reason, I say that if the ten powers of a Buddha do not cease, they are not the ten powers of a Buddha; if the four fearlessnesses through the eighteen distinctive qualities of a Buddha do not cease, they are not the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Shariputra! Suchness and the nature of suchness are empty; within this emptiness there is no cessation and no suchness. The dharma realm, the nature of dharmas, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm, as well as the nature of the dharma realm through the inconceivable realm, are empty; within this emptiness there is no cessation and there is no dharma realm through the inconceivable realm.

Shariputra! For this reason, I say that if suchness does not cease, it is not suchness; if the dharma realm through the inconceivable realm does not cease, it is not the dharma realm through the inconceivable realm.

Shariputra! Supreme awakening and the nature of supreme awakening are empty; within this emptiness there is no cessation and no supreme awakening. All-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects, as well as the nature of all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects, are empty; within this emptiness there is no cessation and there is no all-knowledge, knowledge of the aspects of the paths, or knowledge of all aspects.

Shariputra! For this reason, I say that if unsurpassed perfect enlightenment is not extinguished, then it is not unsurpassed perfect enlightenment; if the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are not extinguished, then they are not the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Shariputra! The quality of freedom from forgetfulness and the nature of the quality of freedom from forgetfulness are empty; within this emptiness there is no extinction and no quality of freedom from forgetfulness. The nature of constant equanimity and the nature of the nature of constant equanimity are empty; within this emptiness there is no extinction and no nature of constant equanimity.

Shariputra! For this reason, I say that if the quality of freedom from forgetfulness is not extinguished, then it is not the quality of freedom from forgetfulness; if the nature of constant equanimity is not extinguished, then it is not the nature of constant equanimity.

Shariputra! All dharani gateways and the nature of all dharani gateways are empty; within this emptiness there is no extinction and there are no dharani gateways. All samadhi gateways and the nature of all samadhi gateways are empty; within this emptiness there is no extinction and there are no samadhi gateways.

Shariputra! For this reason, I say that if all dharani gateways are not extinguished, then they are not all dharani gateways; if all samadhi gateways are not extinguished, then they are not all samadhi gateways.

At that time, Shariputra asked Subhuti: For what reason is it said that form and so forth, being nondual, are not form and so forth?

Subhuti replied: Shariputra! Whether form or nonduality; whether feeling, perception, formations, and consciousness or nonduality—all these dharmas are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor nonresistant. They all have one characteristic, called the absence of characteristics.

Shariputra! For this reason, I say that form, being nondual, is not form; feeling, perception, formations, and consciousness, being nondual, are not feeling, perception, formations, and consciousness.

Shariputra! Whether the eye ayatana or nonduality; whether the ear, nose, tongue, body, and mind ayatanas or nonduality—all these dharmas are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor nonresistant. They all have one characteristic, called the absence of characteristics.

Shariputra! For this reason, I say that the eye ayatana, being nondual, is not the eye ayatana; the ear, nose, tongue, body, and mind ayatanas, being nondual, are not the ear, nose, tongue, body, and mind ayatanas.

Shariputra! Whether the form ayatana or nonduality; whether the sound, odor, taste, tangible-object, and dharma ayatanas or nonduality—all these dharmas are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor nonresistant. They all have one characteristic, called the absence of characteristics.

Shariputra! For this reason, I say that the form ayatana, being nondual, is not the form ayatana; the sound, odor, taste, tangible-object, and dharma ayatanas, being nondual, are not the sound, odor, taste, tangible-object, and dharma ayatanas.

Shariputra! Whether the eye dhatu or nonduality; whether the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition or nonduality—all these dharmas are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor nonresistant. They all have one characteristic, called the absence of characteristics.

Shariputra! For this reason, I say that the eye dhatu, being nondual, is not the eye dhatu; the form dhatu through to the feelings arising with eye-contact as their condition, being nondual, are not the form dhatu through to the feelings arising with eye-contact as their condition.

Shariputra! Whether the ear dhatu or nonduality; whether the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition or nonduality—all these dharmas are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor nonresistant. They all have one characteristic, called the absence of characteristics.

Shariputra! For this reason, I say that the ear dhatu, being nondual, is not the ear dhatu; the sound dhatu through to the feelings arising with ear-contact as their condition, being nondual, are not the sound dhatu through to the feelings arising with ear-contact as their condition.

Shariputra! Whether the nose dhatu or nonduality; whether the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition or nonduality—all these dharmas are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor nonresistant. They all have one characteristic, called the absence of characteristics.

Shariputra! For this reason, I say that the nose dhatu, being nondual, is not the nose dhatu; the odor dhatu through to the feelings arising with nose-contact as their condition, being nondual, are not the odor dhatu through to the feelings arising with nose-contact as their condition.

Shariputra! Whether the tongue dhatu or nonduality; whether the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition or nonduality—all these dharmas are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor nonresistant. They all have one characteristic, called the absence of characteristics.

Shariputra! For this reason, I say that the tongue dhatu, being nondual, is not the tongue dhatu; the taste dhatu through to the feelings arising with tongue-contact as their condition, being nondual, are not the taste dhatu through to the feelings arising with tongue-contact as their condition.

Shariputra! Whether the body dhatu or nonduality; whether the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition or nonduality—all these dharmas are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor nonresistant. They all have one characteristic, called the absence of characteristics.

Shariputra! For this reason, I say that the body dhatu, being nondual, is not the body dhatu; the tangible-object dhatu through to the feelings arising with body-contact as their condition, being nondual, are not the tangible-object dhatu through to the feelings arising with body-contact as their condition.

Shariputra! Whether the mind dhatu or nonduality; whether the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as their condition or nonduality—all these dharmas are neither associated nor unassociated, neither material nor immaterial, neither visible nor invisible, neither resistant nor nonresistant. They all have one characteristic, called the absence of characteristics.

Shariputra! For this reason, I say that the mind dhatu, being nondual, is not the mind dhatu; the dharma dhatu through to the feelings arising with mental contact as their condition, being nondual, are not the dharma dhatu through to the feelings arising with mental contact as their condition.

Śāriputra! Whether the earth element or nonduality; whether the water, fire, wind, space, and consciousness elements or nonduality—all these dharmas are neither associated nor unassociated, neither possessed of form nor formless, neither visible nor invisible, neither resistant nor nonresistant. They all share a single characteristic, called the absence of characteristics.

Śāriputra! For this reason, I say that the nonduality of the earth element is not the earth element; the nonduality of the water, fire, wind, space, and consciousness elements is not the water, fire, wind, space, and consciousness elements.

Śāriputra! Whether the Noble Truth of suffering or nonduality; whether the Noble Truths of the origin, cessation, and path or nonduality—all these dharmas are neither associated nor unassociated, neither possessed of form nor formless, neither visible nor invisible, neither resistant nor nonresistant. They all share a single characteristic, called the absence of characteristics.

Śāriputra! For this reason, I say that the nonduality of the Noble Truth of suffering is not the Noble Truth of suffering; the nonduality of the Noble Truths of the origin, cessation, and path is not the Noble Truths of the origin, cessation, and path.

Śāriputra! Whether ignorance or nonduality; whether formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress or nonduality—all these dharmas are neither associated nor unassociated, neither possessed of form nor formless, neither visible nor invisible, neither resistant nor nonresistant. They all share a single characteristic, called the absence of characteristics.

Śāriputra! For this reason, I say that the nonduality of ignorance is not ignorance; the nonduality of formations through aging and death, sorrow, lamentation, pain, grief, and distress is not formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Śāriputra! Whether inner emptiness or nonduality; whether 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 the unchanging, 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 intrinsic nature, and emptiness of the intrinsic nature of nonexistence or nonduality—all these dharmas are neither associated nor unassociated, neither possessed of form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

They all share a single characteristic, called the absence of characteristics.

Śāriputra! For this reason, I say that the nonduality of inner emptiness is not inner emptiness; the nonduality of outer emptiness through the emptiness of the intrinsic nature of nonexistence is not outer emptiness through the emptiness of the intrinsic nature of nonexistence.

Śāriputra! Whether the perfection of generosity or nonduality; whether the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita or nonduality—all these dharmas are neither associated nor unassociated, neither possessed of form nor formless, neither visible nor invisible, neither resistant nor nonresistant. They all share a single characteristic, called the absence of characteristics.

Śāriputra! For this reason, I say that the nonduality of the perfection of generosity is not the perfection of generosity; the nonduality of the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita is not the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita.

Śāriputra! Whether the four meditative absorptions or nonduality; whether the four immeasurables and the four formless attainments or nonduality—all these dharmas are neither associated nor unassociated, neither possessed of form nor formless, neither visible nor invisible, neither resistant nor nonresistant. They all share a single characteristic, called the absence of characteristics.

Śāriputra! For this reason, I say that the nonduality of the four meditative absorptions is not the four meditative absorptions; the nonduality of the four immeasurables and the four formless attainments is not the four immeasurables and the four formless attainments.

Śāriputra! Whether the eight liberations or nonduality; whether the eight spheres of mastery, the nine successive attainments, and the ten universal bases or nonduality—all these dharmas are neither associated nor unassociated, neither possessed of form nor formless, neither visible nor invisible, neither resistant nor nonresistant. They all share a single characteristic, called the absence of characteristics.

Śāriputra! For this reason, I say that the nonduality of the eight liberations is not the eight liberations; the nonduality of the eight spheres of mastery, the nine successive attainments, and the ten universal bases is not the eight spheres of mastery, the nine successive attainments, and the ten universal bases.

Śāriputra! Whether the four establishments of mindfulness or nonduality; whether 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 or nonduality—all these dharmas are neither associated nor unassociated, neither possessed of form nor formless, neither visible nor invisible, neither resistant nor nonresistant. They all share a single characteristic, called the absence of characteristics.

Śāriputra! For this reason, I say that the nonduality of the four establishments of mindfulness is not the four establishments of mindfulness; the nonduality of the four right efforts through the eightfold noble path is not the four right efforts through the eightfold noble path.

Śāriputra! Whether the liberation gateway of emptiness or nonduality; whether the liberation gateways of signlessness and wishlessness or nonduality—all these dharmas are neither associated nor unassociated, neither possessed of form nor formless, neither visible nor invisible, neither resistant nor nonresistant. They all share a single characteristic, called the absence of characteristics.

Śāriputra! For this reason, I say that the nonduality of the liberation gateway of emptiness is not the liberation gateway of emptiness; the nonduality of the liberation gateways of signlessness and wishlessness is not the liberation gateways of signlessness and wishlessness.

Śāriputra! Whether the five kinds of eyes or nonduality; whether the six superknowledges or nonduality—all these dharmas are neither associated nor unassociated, neither possessed of form nor formless, neither visible nor invisible, neither resistant nor nonresistant. They all share a single characteristic, called the absence of characteristics.

Śāriputra! For this reason, I say that the nonduality of the five kinds of eyes is not the five kinds of eyes; the nonduality of the six superknowledges is not the six superknowledges.

Śāriputra! Whether the ten powers of a Buddha or nonduality; whether 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 or nonduality—all these dharmas are neither associated nor unassociated, neither possessed of form nor formless, neither visible nor invisible, neither resistant nor nonresistant. They all share a single characteristic, called the absence of characteristics.

Śāriputra! For this reason, I say that the nonduality of the ten powers of a Buddha is not the ten powers of a Buddha; the nonduality of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is not the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Shariputra! Whether suchness or nonduality; whether the Dharma realm, Dharma-nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, the inconceivable realm, or nonduality—all these dharmas are neither associated nor unassociated, neither with form nor without form, neither visible nor invisible, neither resistant nor nonresistant; they all have one and the same characteristic, called signlessness.

Shariputra! For this reason, I say that suchness as nondual is not suchness; the Dharma realm, up to and including the inconceivable realm, as nondual, is not the Dharma realm, up to and including the inconceivable realm.

Shariputra! Whether the unsurpassed state of awakening or nonduality; whether the knowledge of all things, the knowledge of the aspects of the paths, the knowledge of all aspects, or nonduality—all these dharmas are neither associated nor unassociated, neither with form nor without form, neither visible nor invisible, neither resistant nor nonresistant; they all have one and the same characteristic, called signlessness.

Shariputra! For this reason, I say that the unsurpassed state of awakening as nondual is not the unsurpassed state of awakening; the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects as nondual are not the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Shariputra! Whether the Dharma of non-forgetfulness or nonduality; whether the nature of perpetual equanimity or nonduality—all these dharmas are neither associated nor unassociated, neither with form nor without form, neither visible nor invisible, neither resistant nor nonresistant; they all have one and the same characteristic, called signlessness.

Shariputra! For this reason, I say that the Dharma of non-forgetfulness as nondual is not the Dharma of non-forgetfulness; the nature of perpetual equanimity as nondual is not the nature of perpetual equanimity.

Shariputra! Whether all dharani gateways or nonduality; whether all samadhi gateways or nonduality—all these dharmas are neither associated nor unassociated, neither with form nor without form, neither visible nor invisible, neither resistant nor nonresistant; they all have one and the same characteristic, called signlessness.

Shariputra! For this reason, I say that all dharani gateways as nondual are not all dharani gateways; all samadhi gateways as nondual are not all samadhi gateways.

Fascicle 73

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