大般若波羅蜜多經

02

At that time, the Venerable Subhuti said to the Buddha: “Blessed One! As I understand the meaning of what the Buddha has taught, when a great bodhisattva does not don the armor of merit, it should be known that this is donning the armor of the Great Vehicle. Why is this?

Because the intrinsic characteristics of all dharmas are empty. Why is this? Blessed One!

Form and the characteristic of form are empty; feeling, perception, formations, consciousness, and the characteristics of feeling, perception, formations, and consciousness are empty. The eye ayatana and the characteristic of the eye ayatana are empty; the ear, nose, tongue, body, and mind ayatanas and the characteristics of the ear, nose, tongue, body, and mind ayatanas are empty. The form ayatana and the characteristic of the form ayatana are empty; the sound, odor, taste, tangible-object, and dharma ayatanas and the characteristics of the sound, odor, taste, tangible-object, and dharma ayatanas are empty.

The eye dhatu and the characteristic of the eye dhatu are empty; the form dhatu, the eye-consciousness dhatu, eye-contact, the feelings arising with eye-contact as condition, and the characteristics of the form dhatu through the feelings arising with eye-contact as condition are empty. The ear dhatu and the characteristic of the ear dhatu are empty; the sound dhatu, the ear-consciousness dhatu, ear-contact, the feelings arising with ear-contact as condition, and the characteristics of the sound dhatu through the feelings arising with ear-contact as condition are empty.

The nose dhatu and the characteristic of the nose dhatu are empty; the odor dhatu, the nose-consciousness dhatu, nose-contact, the feelings arising with nose-contact as condition, and the characteristics of the odor dhatu through the feelings arising with nose-contact as condition are empty. The tongue dhatu and the characteristic of the tongue dhatu are empty; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, the feelings arising with tongue-contact as condition, and the characteristics of the taste dhatu through the feelings arising with tongue-contact as condition are empty.

The body dhatu and the characteristic of the body dhatu are empty; the tangible-object dhatu, the body-consciousness dhatu, body-contact, the feelings arising with body-contact as condition, and the characteristics of the tangible-object dhatu through the feelings arising with body-contact as condition are empty. The mind dhatu and the characteristic of the mind dhatu are empty; the dharma dhatu, the mind-consciousness dhatu, mind-contact, the feelings arising with mind-contact as condition, and the characteristics of the dharma dhatu through the feelings arising with mind-contact as condition are empty.

The earth dhatu and the characteristic of the earth dhatu are empty; the water, fire, wind, space, and consciousness dhatus and the characteristics of the water, fire, wind, space, and consciousness dhatus are empty.

The Noble Truth of suffering and the characteristic of the Noble Truth of suffering are empty; the Noble Truths of origin, cessation, and the path and the characteristics of the Noble Truths of origin, cessation, and the path are empty.

Ignorance and the characteristic of ignorance are empty; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, and the characteristics of formations through aging and death, sorrow, lamentation, pain, grief, and distress are empty.

Inner emptiness and the characteristic of inner emptiness are empty; 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 intrinsic nature, emptiness of the nonexistence of intrinsic nature, and the characteristics of outer emptiness through the emptiness of the nonexistence of intrinsic nature are empty.

The four dhyanas and the characteristics of the four dhyanas are empty; the four immeasurables, the four formless attainments, and the characteristics of the four immeasurables and the four formless attainments are empty.

The four foundations of mindfulness and the characteristics of the four foundations of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and the characteristics of the four right efforts through the Noble Eightfold Path are empty.

The liberation gateway of emptiness and the characteristic of the liberation gateway of emptiness are empty; the liberation gateways of signlessness and wishlessness and the characteristics of the liberation gateways of signlessness and wishlessness are empty.

The perfection of generosity and the characteristic of the perfection of generosity are empty; the perfections of moral discipline, patience, diligence, dhyana, and prajnaparamita and the characteristics of the perfection of moral discipline through prajnaparamita are empty.

The five kinds of eyes and the characteristics of the five kinds of eyes are empty; the six superknowledges and the characteristics of the six superknowledges are empty.

The Buddha’s ten powers and the characteristics of the Buddha’s ten powers are empty; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the wisdom of all things, the wisdom of the aspects of the path, the wisdom of all aspects, and the characteristics of the four fearlessnesses through the wisdom of all aspects are empty.

A bodhisattva and the characteristic of a bodhisattva are empty; donning the armor of merit and the characteristic of donning the armor of merit are empty.

Blessed One! For this reason, when a great bodhisattva does not don the armor of merit, it should be known that this is donning the armor of the Great Vehicle.”

The Buddha said: “Subhuti! So it is! So it is! It is just as you have said. Subhuti! You should know that the wisdom of all-knowledge is neither created nor produced, and all sentient beings are likewise neither created nor produced. It is for this purpose that a great bodhisattva dons the armor of the Great Vehicle.”

The Venerable Subhuti said to the Buddha: “Blessed One! For what reason is the wisdom of all-knowledge neither created nor produced? Why are all sentient beings likewise neither created nor produced? Is it for this purpose that a great bodhisattva dons the armor of the Great Vehicle?”

The Buddha said: “Subhuti! Because that which might create or produce is unobtainable, the wisdom of all-knowledge is neither created nor produced, and all sentient beings are likewise neither created nor produced. Why is this?

Subhuti! The self neither creates nor does not create, neither acts nor does not act. Why is this?

Because the self is ultimately unobtainable. A sentient being, a living being, a life principle, one who is born, one who is nurtured, one who matures, one who transmigrates, a person born of a person, a supreme self, one capable of acting, one capable of causing others to act, one capable of creating karma, one capable of causing others to create karma, one who personally experiences karmic results, one who causes others to experience karmic results, a knower, and a seer neither create nor do not create, neither act nor do not act.

Why is this? Because a sentient being through a seer is ultimately unobtainable.

Subhuti! An illusion neither creates nor does not create, neither acts nor does not act. Why is this? Because an illusion is ultimately unobtainable. A dream, an image, an echo, a shadow, a flower in the sky, a reflection in water, a magical city, and a transformation neither create nor do not create, neither act nor do not act. Why is this? Because a dream through a transformation is ultimately unobtainable.

Subhuti! Form neither creates nor does not create, neither acts nor does not act. Why is this? Because form is ultimately unobtainable. Feeling, perception, formations, and consciousness neither create nor do not create, neither act nor do not act. Why is this? Because feeling, perception, formations, and consciousness are ultimately unobtainable.

Subhuti! The eye ayatana neither creates nor does not create, neither acts nor does not act. Why is this? Because the eye ayatana is ultimately unobtainable. The ear, nose, tongue, body, and mind ayatanas neither create nor do not create, neither act nor do not act. Why is this? Because the ear, nose, tongue, body, and mind ayatanas are ultimately unobtainable.”

Subhuti! The form ayatana is neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the form ayatana is ultimately ungraspable. The sound, odor, taste, touch, and mental-object ayatanas are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the sound, odor, taste, touch, and mental-object ayatanas are ultimately ungraspable.

Subhuti! The eye dhatu is neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the eye dhatu is ultimately ungraspable. The form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the form dhatu through the feelings that arise with eye-contact as their condition are ultimately ungraspable.

Subhuti! The ear dhatu is neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the ear dhatu is ultimately ungraspable. The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the sound dhatu through the feelings that arise with ear-contact as their condition are ultimately ungraspable.

Subhuti! The nose dhatu is neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the nose dhatu is ultimately ungraspable. The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as their condition are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the odor dhatu through the feelings that arise with nose-contact as their condition are ultimately ungraspable.

Subhuti! The tongue dhatu is neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the tongue dhatu is ultimately ungraspable. The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as their condition are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the taste dhatu through the feelings that arise with tongue-contact as their condition are ultimately ungraspable.

Subhuti! The body dhatu is neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the body dhatu is ultimately ungraspable. The touch dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as their condition are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the touch dhatu through the feelings that arise with body-contact as their condition are ultimately ungraspable.

Subhuti! The mind dhatu is neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the mind dhatu is ultimately ungraspable. The mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as their condition are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the mental-object dhatu through the feelings that arise with mind-contact as their condition are ultimately ungraspable.

Subhuti! The earth dhatu is neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the earth dhatu is ultimately ungraspable. The water, fire, wind, space, and consciousness dhatus are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the water, fire, wind, space, and consciousness dhatus are ultimately ungraspable.

Subhuti! The Noble Truth of suffering is neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the Noble Truth of suffering is ultimately ungraspable. The Noble Truths of the origin, cessation, and path are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the Noble Truths of the origin, cessation, and path are ultimately ungraspable.

Subhuti! Ignorance is neither created nor uncreated, neither acted upon nor not acted upon. Why? Because ignorance is ultimately ungraspable. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are ultimately ungraspable.

Subhuti! Inner emptiness is neither created nor uncreated, neither acted upon nor not acted upon. Why?

Because inner emptiness is ultimately ungraspable. 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 non-change, emptiness of original nature, emptiness of intrinsic 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 neither created nor uncreated, neither acted upon nor not acted upon.

Why? Because outer emptiness through emptiness of the self-nature of nonexistence are ultimately ungraspable.

Subhuti! The four dhyanas are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the four dhyanas are ultimately ungraspable. The four immeasurables and the four formless absorptions are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the four immeasurables and the four formless absorptions are ultimately ungraspable.

Subhuti! The four foundations of mindfulness are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the four foundations of mindfulness are ultimately ungraspable. 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 neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the four right efforts through the eightfold Noble Path are ultimately ungraspable.

Subhuti! The liberation gateway of emptiness is neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the liberation gateway of emptiness is ultimately ungraspable. The liberation gateways of signlessness and wishlessness are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the liberation gateways of signlessness and wishlessness are ultimately ungraspable.

Subhuti! The perfection of generosity is neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the perfection of generosity is ultimately ungraspable. The perfections of pure morality, patience, diligence, dhyana, and prajnaparamita are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the perfection of pure morality through prajnaparamita are ultimately ungraspable.

Subhuti! The five kinds of eyes are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the five kinds of eyes are ultimately ungraspable. The six superknowledges are neither created nor uncreated, neither acted upon nor not acted upon. Why? Because the six superknowledges are ultimately ungraspable.

Subhuti! The ten powers of a Buddha are neither created nor uncreated, neither acting nor non-acting. Why? Because the ten powers of a Buddha are ultimately apprehensible in no way. The four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are neither created nor uncreated, neither acting nor non-acting. Why? Because the four fearlessnesses, up to and including the knowledge of all aspects, are ultimately apprehensible in no way.

Subhuti! Suchness is neither created nor uncreated, neither acting nor non-acting. Why? Because suchness is ultimately apprehensible in no way. The dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the abiding of dharmas, the fixed order of dharmas, the nature apart from arising, the nature of equality, and the true limit are neither created nor uncreated, neither acting nor non-acting. Why? Because the dharmadhatu, up to and including the true limit, are ultimately apprehensible in no way.

Subhuti! A bodhisattva is neither created nor uncreated, neither acting nor non-acting. Why? Because a bodhisattva is ultimately apprehensible in no way.

Subhuti! The Tathagata, Arhat, Perfectly and Completely Awakened One is neither created nor uncreated, neither acting nor non-acting. Why? Because the Tathagata, Arhat, Perfectly and Completely Awakened One is ultimately apprehensible in no way.

Subhuti! For this reason, the wisdom of omniscience is without creation and without action; all sentient beings are likewise without creation and without action. It is for this that great bodhisattvas don the armor of the Great Vehicle.

Subhuti! For this reason, because great bodhisattvas do not don the armor of merit, you should know that this is called donning the armor of the Great Vehicle.

At that time, the Venerable Subhuti said to the Buddha: Blessed One! As I understand the meaning of what the Buddha has taught, form is neither bound nor released; feeling, perception, formations, and consciousness are neither bound nor released. Why?

Blessed One! Because the nature of form has no intrinsic existence, it is neither bound nor released; because the nature of feeling, perception, formations, and consciousness has no intrinsic existence, they are neither bound nor released. Because the nature of form is utterly secluded, it is neither bound nor released; because the nature of feeling, perception, formations, and consciousness is utterly secluded, they are neither bound nor released.

Because the nature of form is quiescent, it is neither bound nor released; because the nature of feeling, perception, formations, and consciousness is quiescent, they are neither bound nor released. Because the nature of form is empty, it is neither bound nor released; because the nature of feeling, perception, formations, and consciousness is empty, they are neither bound nor released. Because the nature of form is signless, it is neither bound nor released; because the nature of feeling, perception, formations, and consciousness is signless, they are neither bound nor released.

Because the nature of form is wishless, it is neither bound nor released; because the nature of feeling, perception, formations, and consciousness is wishless, they are neither bound nor released. Because the nature of form is unarisen, it is neither bound nor released; because the nature of feeling, perception, formations, and consciousness is unarisen, they are neither bound nor released. Because the nature of form is unceasing, it is neither bound nor released; because the nature of feeling, perception, formations, and consciousness is unceasing, they are neither bound nor released.

Because the nature of form is undefiled, it is neither bound nor released; because the nature of feeling, perception, formations, and consciousness is undefiled, they are neither bound nor released. Because the nature of form is unpurified, it is neither bound nor released; because the nature of feeling, perception, formations, and consciousness is unpurified, they are neither bound nor released.

Blessed One! The eye ayatana is neither bound nor released; the ear, nose, tongue, body, and mind ayatanas are neither bound nor released. Why?

Blessed One! Because the nature of the eye ayatana has no intrinsic existence, it is neither bound nor released; because the nature of the ear, nose, tongue, body, and mind ayatanas has no intrinsic existence, they are neither bound nor released. Because the nature of the eye ayatana is utterly secluded, it is neither bound nor released; because the nature of the ear, nose, tongue, body, and mind ayatanas is utterly secluded, they are neither bound nor released.

Because the nature of the eye ayatana is quiescent, it is neither bound nor released; because the nature of the ear, nose, tongue, body, and mind ayatanas is quiescent, they are neither bound nor released. Because the nature of the eye ayatana is empty, it is neither bound nor released; because the nature of the ear, nose, tongue, body, and mind ayatanas is empty, they are neither bound nor released. Because the nature of the eye ayatana is signless, it is neither bound nor released; because the nature of the ear, nose, tongue, body, and mind ayatanas is signless, they are neither bound nor released.

Because the nature of the eye ayatana is wishless, it is neither bound nor released; because the nature of the ear, nose, tongue, body, and mind ayatanas is wishless, they are neither bound nor released. Because the nature of the eye ayatana is unarisen, it is neither bound nor released; because the nature of the ear, nose, tongue, body, and mind ayatanas is unarisen, they are neither bound nor released. Because the nature of the eye ayatana is unceasing, it is neither bound nor released; because the nature of the ear, nose, tongue, body, and mind ayatanas is unceasing, they are neither bound nor released.

Because the nature of the eye ayatana is undefiled, it is neither bound nor released; because the nature of the ear, nose, tongue, body, and mind ayatanas is undefiled, they are neither bound nor released. Because the nature of the eye ayatana is unpurified, it is neither bound nor released; because the nature of the ear, nose, tongue, body, and mind ayatanas is unpurified, they are neither bound nor released.

Blessed One! The form ayatana is neither bound nor released; the sound, odor, taste, touch, and dharma ayatanas are neither bound nor released. Why?

Blessed One! Because the nature of the form ayatana has no intrinsic existence, it is neither bound nor released; because the nature of the sound, odor, taste, touch, and dharma ayatanas has no intrinsic existence, they are neither bound nor released. Because the nature of the form ayatana is utterly secluded, it is neither bound nor released; because the nature of the sound, odor, taste, touch, and dharma ayatanas is utterly secluded, they are neither bound nor released.

Because the nature of the form ayatana is quiescent, it is neither bound nor released; because the nature of the sound, odor, taste, touch, and dharma ayatanas is quiescent, they are neither bound nor released. Because the nature of the form ayatana is empty, it is neither bound nor released; because the nature of the sound, odor, taste, touch, and dharma ayatanas is empty, they are neither bound nor released. Because the nature of the form ayatana is signless, it is neither bound nor released; because the nature of the sound, odor, taste, touch, and dharma ayatanas is signless, they are neither bound nor released.

Because the nature of the form ayatana is wishless, it is neither bound nor released; because the nature of the sound, odor, taste, touch, and dharma ayatanas is wishless, they are neither bound nor released. Because the nature of the form ayatana is unarisen, it is neither bound nor released; because the nature of the sound, odor, taste, touch, and dharma ayatanas is unarisen, they are neither bound nor released. Because the nature of the form ayatana is unceasing, it is neither bound nor released; because the nature of the sound, odor, taste, touch, and dharma ayatanas is unceasing, they are neither bound nor released.

Because the nature of the form ayatana is undefiled, it is neither bound nor released; because the nature of the sound, odor, taste, touch, and dharma ayatanas is undefiled, they are neither bound nor released. Because the nature of the form ayatana is unpurified, it is neither bound nor released; because the nature of the sound, odor, taste, touch, and dharma ayatanas is unpurified, they are neither bound nor released.

Blessed One! The eye dhatu is neither bound nor released; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are neither bound nor released. Why is this?

Blessed One! Because the nature of the eye dhatu has no real existence, it is neither bound nor released; because the nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition has no real existence, they are neither bound nor released. Because the nature of the eye dhatu is detached, it is neither bound nor released; because the nature of the form dhatu through the feelings arising with eye-contact as condition is detached, they are neither bound nor released.

Because the nature of the eye dhatu is quiescent, it is neither bound nor released; because the nature of the form dhatu through the feelings arising with eye-contact as condition is quiescent, they are neither bound nor released. Because the nature of the eye dhatu is empty, it is neither bound nor released; because the nature of the form dhatu through the feelings arising with eye-contact as condition is empty, they are neither bound nor released.

Because the nature of the eye dhatu is signless, it is neither bound nor released; because the nature of the form dhatu through the feelings arising with eye-contact as condition is signless, they are neither bound nor released. Because the nature of the eye dhatu is wishless, it is neither bound nor released; because the nature of the form dhatu through the feelings arising with eye-contact as condition is wishless, they are neither bound nor released.

Because the nature of the eye dhatu is unarisen, it is neither bound nor released; because the nature of the form dhatu through the feelings arising with eye-contact as condition is unarisen, they are neither bound nor released. Because the nature of the eye dhatu is unceasing, it is neither bound nor released; because the nature of the form dhatu through the feelings arising with eye-contact as condition is unceasing, they are neither bound nor released.

Because the nature of the eye dhatu is undefiled, it is neither bound nor released; because the nature of the form dhatu through the feelings arising with eye-contact as condition is undefiled, they are neither bound nor released. Because the nature of the eye dhatu is neither purified, it is neither bound nor released; because the nature of the form dhatu through the feelings arising with eye-contact as condition is neither purified, they are neither bound nor released.

Blessed One! The ear dhatu is neither bound nor released; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are neither bound nor released. Why is this?

Blessed One! Because the nature of the ear dhatu has no real existence, it is neither bound nor released; because the nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition has no real existence, they are neither bound nor released. Because the nature of the ear dhatu is detached, it is neither bound nor released; because the nature of the sound dhatu through the feelings arising with ear-contact as condition is detached, they are neither bound nor released.

Because the nature of the ear dhatu is quiescent, it is neither bound nor released; because the nature of the sound dhatu through the feelings arising with ear-contact as condition is quiescent, they are neither bound nor released. Because the nature of the ear dhatu is empty, it is neither bound nor released; because the nature of the sound dhatu through the feelings arising with ear-contact as condition is empty, they are neither bound nor released.

Because the nature of the ear dhatu is signless, it is neither bound nor released; because the nature of the sound dhatu through the feelings arising with ear-contact as condition is signless, they are neither bound nor released. Because the nature of the ear dhatu is wishless, it is neither bound nor released; because the nature of the sound dhatu through the feelings arising with ear-contact as condition is wishless, they are neither bound nor released.

Because the nature of the ear dhatu is unarisen, it is neither bound nor released; because the nature of the sound dhatu through the feelings arising with ear-contact as condition is unarisen, they are neither bound nor released. Because the nature of the ear dhatu is unceasing, it is neither bound nor released; because the nature of the sound dhatu through the feelings arising with ear-contact as condition is unceasing, they are neither bound nor released.

Because the nature of the ear dhatu is undefiled, it is neither bound nor released; because the nature of the sound dhatu through the feelings arising with ear-contact as condition is undefiled, they are neither bound nor released. Because the nature of the ear dhatu is neither purified, it is neither bound nor released; because the nature of the sound dhatu through the feelings arising with ear-contact as condition is neither purified, they are neither bound nor released.

Blessed One! The nose dhatu is neither bound nor released; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are neither bound nor released. Why is this?

Blessed One! Because the nature of the nose dhatu has no real existence, it is neither bound nor released; because the nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition has no real existence, they are neither bound nor released. Because the nature of the nose dhatu is detached, it is neither bound nor released; because the nature of the odor dhatu through the feelings arising with nose-contact as condition is detached, they are neither bound nor released.

Because the nature of the nose dhatu is quiescent, it is neither bound nor released; because the nature of the odor dhatu through the feelings arising with nose-contact as condition is quiescent, they are neither bound nor released. Because the nature of the nose dhatu is empty, it is neither bound nor released; because the nature of the odor dhatu through the feelings arising with nose-contact as condition is empty, they are neither bound nor released.

Because the nature of the nose dhatu is signless, it is neither bound nor released; because the nature of the odor dhatu through the feelings arising with nose-contact as condition is signless, they are neither bound nor released. Because the nature of the nose dhatu is wishless, it is neither bound nor released; because the nature of the odor dhatu through the feelings arising with nose-contact as condition is wishless, they are neither bound nor released.

Because the nature of the nose dhatu is unarisen, it is neither bound nor released; because the nature of the odor dhatu through the feelings arising with nose-contact as condition is unarisen, they are neither bound nor released. Because the nature of the nose dhatu is unceasing, it is neither bound nor released; because the nature of the odor dhatu through the feelings arising with nose-contact as condition is unceasing, they are neither bound nor released.

Because the nature of the nose dhatu is undefiled, it is neither bound nor released; because the nature of the odor dhatu through the feelings arising with nose-contact as condition is undefiled, they are neither bound nor released. Because the nature of the nose dhatu is neither purified, it is neither bound nor released; because the nature of the odor dhatu through the feelings arising with nose-contact as condition is neither purified, they are neither bound nor released.

Blessed One! The tongue element is neither bound nor liberated; the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition are neither bound nor liberated. Why is this?

Blessed One! Because the nature of the tongue element has no inherent existence, it is neither bound nor liberated; because the nature of the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition has no inherent existence, they are neither bound nor liberated. Because the nature of the tongue element is remote from all things, it is neither bound nor liberated; because the nature of the taste element through to the feelings arising with tongue-contact as condition is remote from all things, they are neither bound nor liberated.

Because the nature of the tongue element is quiescent, it is neither bound nor liberated; because the nature of the taste element through to the feelings arising with tongue-contact as condition is quiescent, they are neither bound nor liberated. Because the nature of the tongue element is empty, it is neither bound nor liberated; because the nature of the taste element through to the feelings arising with tongue-contact as condition is empty, they are neither bound nor liberated.

Because the nature of the tongue element is signless, it is neither bound nor liberated; because the nature of the taste element through to the feelings arising with tongue-contact as condition is signless, they are neither bound nor liberated. Because the nature of the tongue element is wishless, it is neither bound nor liberated; because the nature of the taste element through to the feelings arising with tongue-contact as condition is wishless, they are neither bound nor liberated.

Because the nature of the tongue element is unborn, it is neither bound nor liberated; because the nature of the taste element through to the feelings arising with tongue-contact as condition is unborn, they are neither bound nor liberated. Because the nature of the tongue element is unceasing, it is neither bound nor liberated; because the nature of the taste element through to the feelings arising with tongue-contact as condition is unceasing, they are neither bound nor liberated.

Because the nature of the tongue element is undefiled, it is neither bound nor liberated; because the nature of the taste element through to the feelings arising with tongue-contact as condition is undefiled, they are neither bound nor liberated. Because the nature of the tongue element is unpurified, it is neither bound nor liberated; because the nature of the taste element through to the feelings arising with tongue-contact as condition is unpurified, they are neither bound nor liberated.

Blessed One! The body element is neither bound nor liberated; the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition are neither bound nor liberated. Why is this?

Blessed One! Because the nature of the body element has no inherent existence, it is neither bound nor liberated; because the nature of the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition has no inherent existence, they are neither bound nor liberated. Because the nature of the body element is remote from all things, it is neither bound nor liberated; because the nature of the tangible-object element through to the feelings arising with body-contact as condition is remote from all things, they are neither bound nor liberated.

Because the nature of the body element is quiescent, it is neither bound nor liberated; because the nature of the tangible-object element through to the feelings arising with body-contact as condition is quiescent, they are neither bound nor liberated. Because the nature of the body element is empty, it is neither bound nor liberated; because the nature of the tangible-object element through to the feelings arising with body-contact as condition is empty, they are neither bound nor liberated.

Because the nature of the body element is signless, it is neither bound nor liberated; because the nature of the tangible-object element through to the feelings arising with body-contact as condition is signless, they are neither bound nor liberated. Because the nature of the body element is wishless, it is neither bound nor liberated; because the nature of the tangible-object element through to the feelings arising with body-contact as condition is wishless, they are neither bound nor liberated.

Because the nature of the body element is unborn, it is neither bound nor liberated; because the nature of the tangible-object element through to the feelings arising with body-contact as condition is unborn, they are neither bound nor liberated. Because the nature of the body element is unceasing, it is neither bound nor liberated; because the nature of the tangible-object element through to the feelings arising with body-contact as condition is unceasing, they are neither bound nor liberated.

Because the nature of the body element is undefiled, it is neither bound nor liberated; because the nature of the tangible-object element through to the feelings arising with body-contact as condition is undefiled, they are neither bound nor liberated. Because the nature of the body element is unpurified, it is neither bound nor liberated; because the nature of the tangible-object element through to the feelings arising with body-contact as condition is unpurified, they are neither bound nor liberated.

Blessed One! The mind element is neither bound nor liberated; the dharma element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition are neither bound nor liberated. Why is this?

Blessed One! Because the nature of the mind element has no inherent existence, it is neither bound nor liberated; because the nature of the dharma element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition has no inherent existence, they are neither bound nor liberated. Because the nature of the mind element is remote from all things, it is neither bound nor liberated; because the nature of the dharma element through to the feelings arising with mind-contact as condition is remote from all things, they are neither bound nor liberated.

Because the nature of the mind element is quiescent, it is neither bound nor liberated; because the nature of the dharma element through to the feelings arising with mind-contact as condition is quiescent, they are neither bound nor liberated. Because the nature of the mind element is empty, it is neither bound nor liberated; because the nature of the dharma element through to the feelings arising with mind-contact as condition is empty, they are neither bound nor liberated.

Because the nature of the mind element is signless, it is neither bound nor liberated; because the nature of the dharma element through to the feelings arising with mind-contact as condition is signless, they are neither bound nor liberated. Because the nature of the mind element is wishless, it is neither bound nor liberated; because the nature of the dharma element through to the feelings arising with mind-contact as condition is wishless, they are neither bound nor liberated.

Because the nature of the mind element is unborn, it is neither bound nor liberated; because the nature of the dharma element through to the feelings arising with mind-contact as condition is unborn, they are neither bound nor liberated. Because the nature of the mind element is unceasing, it is neither bound nor liberated; because the nature of the dharma element through to the feelings arising with mind-contact as condition is unceasing, they are neither bound nor liberated.

Because the nature of the mind element is undefiled, it is neither bound nor liberated; because the nature of the dharma element through to the feelings arising with mind-contact as condition is undefiled, they are neither bound nor liberated. Because the nature of the mind element is unpurified, it is neither bound nor liberated; because the nature of the dharma element through to the feelings arising with mind-contact as condition is unpurified, they are neither bound nor liberated.

Blessed One! The earth dhatu is neither bound nor released; the water, fire, wind, space, and consciousness dhatus are neither bound nor released. Why is this?

Blessed One! Because the nature of the earth dhatu has no intrinsic existence, it is neither bound nor released; because the nature of the water, fire, wind, space, and consciousness dhatus has no intrinsic existence, they are neither bound nor released. Because the nature of the earth dhatu is utterly secluded, it is neither bound nor released; because the nature of the water, fire, wind, space, and consciousness dhatus is utterly secluded, they are neither bound nor released.

Because the nature of the earth dhatu is quiescent, it is neither bound nor released; because the nature of the water, fire, wind, space, and consciousness dhatus is quiescent, they are neither bound nor released. Because the nature of the earth dhatu is empty, it is neither bound nor released; because the nature of the water, fire, wind, space, and consciousness dhatus is empty, they are neither bound nor released. Because the nature of the earth dhatu is signless, it is neither bound nor released; because the nature of the water, fire, wind, space, and consciousness dhatus is signless, they are neither bound nor released.

Because the nature of the earth dhatu is wishless, it is neither bound nor released; because the nature of the water, fire, wind, space, and consciousness dhatus is wishless, they are neither bound nor released. Because the nature of the earth dhatu is unborn, it is neither bound nor released; because the nature of the water, fire, wind, space, and consciousness dhatus is unborn, they are neither bound nor released. Because the nature of the earth dhatu is unceasing, it is neither bound nor released; because the nature of the water, fire, wind, space, and consciousness dhatus is unceasing, they are neither bound nor released.

Because the nature of the earth dhatu is undefiled, it is neither bound nor released; because the nature of the water, fire, wind, space, and consciousness dhatus is undefiled, they are neither bound nor released. Because the nature of the earth dhatu is unpurified, it is neither bound nor released; because the nature of the water, fire, wind, space, and consciousness dhatus is unpurified, they are neither bound nor released.

Blessed One! The Noble Truth of suffering is neither bound nor released; the Noble Truths of the origin, cessation, and path are neither bound nor released. Why is this?

Blessed One! Because the nature of the Noble Truth of suffering has no intrinsic existence, it is neither bound nor released; because the nature of the Noble Truths of the origin, cessation, and path has no intrinsic existence, they are neither bound nor released. Because the nature of the Noble Truth of suffering is utterly secluded, it is neither bound nor released; because the nature of the Noble Truths of the origin, cessation, and path is utterly secluded, they are neither bound nor released.

Because the nature of the Noble Truth of suffering is quiescent, it is neither bound nor released; because the nature of the Noble Truths of the origin, cessation, and path is quiescent, they are neither bound nor released. Because the nature of the Noble Truth of suffering is empty, it is neither bound nor released; because the nature of the Noble Truths of the origin, cessation, and path is empty, they are neither bound nor released.

Because the nature of the Noble Truth of suffering is signless, it is neither bound nor released; because the nature of the Noble Truths of the origin, cessation, and path is signless, they are neither bound nor released. Because the nature of the Noble Truth of suffering is wishless, it is neither bound nor released; because the nature of the Noble Truths of the origin, cessation, and path is wishless, they are neither bound nor released.

Because the nature of the Noble Truth of suffering is unborn, it is neither bound nor released; because the nature of the Noble Truths of the origin, cessation, and path is unborn, they are neither bound nor released. Because the nature of the Noble Truth of suffering is unceasing, it is neither bound nor released; because the nature of the Noble Truths of the origin, cessation, and path is unceasing, they are neither bound nor released.

Because the nature of the Noble Truth of suffering is undefiled, it is neither bound nor released; because the nature of the Noble Truths of the origin, cessation, and path is undefiled, they are neither bound nor released. Because the nature of the Noble Truth of suffering is unpurified, it is neither bound nor released; because the nature of the Noble Truths of the origin, cessation, and path is unpurified, they are neither bound nor released.

Blessed One! Ignorance is neither bound nor released; volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are neither bound nor released. Why is this?

Blessed One! Because the nature of ignorance has no intrinsic existence, it is neither bound nor released; because the nature of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress has no intrinsic existence, they are neither bound nor released. Because the nature of ignorance is utterly secluded, it is neither bound nor released; because the nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress is utterly secluded, they are neither bound nor released.

Because the nature of ignorance is quiescent, it is neither bound nor released; because the nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress is quiescent, they are neither bound nor released. Because the nature of ignorance is empty, it is neither bound nor released; because the nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress is empty, they are neither bound nor released.

Because the nature of ignorance is signless, it is neither bound nor released; because the nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress is signless, they are neither bound nor released. Because the nature of ignorance is wishless, it is neither bound nor released; because the nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress is wishless, they are neither bound nor released.

Because the nature of ignorance is unborn, it is neither bound nor released; because the nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress is unborn, they are neither bound nor released. Because the nature of ignorance is unceasing, it is neither bound nor released; because the nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress is unceasing, they are neither bound nor released.

Because the nature of ignorance is undefiled, it is neither bound nor released; because the nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress is undefiled, they are neither bound nor released. Because the nature of ignorance is unpurified, it is neither bound nor released; because the nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress is unpurified, they are neither bound nor released.

O Blessed One! Internal emptiness is neither bound nor released; external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are neither bound nor released.

Why is this? O Blessed One! Because the nature of internal emptiness possesses nothing, it is neither bound nor released; because the nature of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence possesses nothing, they are neither bound nor released.

Because the nature of internal emptiness is utterly transcendent, it is neither bound nor released; because the nature of external emptiness through the emptiness of the self-nature of nonexistence is utterly transcendent, they are neither bound nor released. Because the nature of internal emptiness is quiescent, it is neither bound nor released; because the nature of external emptiness through the emptiness of the self-nature of nonexistence is quiescent, they are neither bound nor released.

Because the nature of internal emptiness is empty, it is neither bound nor released; because the nature of external emptiness through the emptiness of the self-nature of nonexistence is empty, they are neither bound nor released. Because the nature of internal emptiness is signless, it is neither bound nor released; because the nature of external emptiness through the emptiness of the self-nature of nonexistence is signless, they are neither bound nor released.

Because the nature of internal emptiness is wishless, it is neither bound nor released; because the nature of external emptiness through the emptiness of the self-nature of nonexistence is wishless, they are neither bound nor released. Because the nature of internal emptiness is unborn, it is neither bound nor released; because the nature of external emptiness through the emptiness of the self-nature of nonexistence is unborn, they are neither bound nor released.

Because the nature of internal emptiness is unceasing, it is neither bound nor released; because the nature of external emptiness through the emptiness of the self-nature of nonexistence is unceasing, they are neither bound nor released. Because the nature of internal emptiness is undefiled, it is neither bound nor released; because the nature of external emptiness through the emptiness of the self-nature of nonexistence is undefiled, they are neither bound nor released.

Because the nature of internal emptiness is unpurified, it is neither bound nor released; because the nature of external emptiness through the emptiness of the self-nature of nonexistence is unpurified, they are neither bound nor released.

O Blessed One! The four dhyanas are neither bound nor released; the four immeasurables and the four formless attainments are neither bound nor released. Why is this?

O Blessed One! Because the nature of the four dhyanas possesses nothing, they are neither bound nor released; because the nature of the four immeasurables and the four formless attainments possesses nothing, they are neither bound nor released. Because the nature of the four dhyanas is utterly transcendent, they are neither bound nor released; because the nature of the four immeasurables and the four formless attainments is utterly transcendent, they are neither bound nor released.

Because the nature of the four dhyanas is quiescent, they are neither bound nor released; because the nature of the four immeasurables and the four formless attainments is quiescent, they are neither bound nor released. Because the nature of the four dhyanas is empty, they are neither bound nor released; because the nature of the four immeasurables and the four formless attainments is empty, they are neither bound nor released.

Because the nature of the four dhyanas is signless, they are neither bound nor released; because the nature of the four immeasurables and the four formless attainments is signless, they are neither bound nor released. Because the nature of the four dhyanas is wishless, they are neither bound nor released; because the nature of the four immeasurables and the four formless attainments is wishless, they are neither bound nor released.

Because the nature of the four dhyanas is unborn, they are neither bound nor released; because the nature of the four immeasurables and the four formless attainments is unborn, they are neither bound nor released. Because the nature of the four dhyanas is unceasing, they are neither bound nor released; because the nature of the four immeasurables and the four formless attainments is unceasing, they are neither bound nor released.

Because the nature of the four dhyanas is undefiled, they are neither bound nor released; because the nature of the four immeasurables and the four formless attainments is undefiled, they are neither bound nor released. Because the nature of the four dhyanas is unpurified, they are neither bound nor released; because the nature of the four immeasurables and the four formless attainments is unpurified, they are neither bound nor released.

O Blessed One! The four foundations of mindfulness are neither bound nor released; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path are neither bound nor released. Why is this?

O Blessed One! Because the nature of the four foundations of mindfulness possesses nothing, they are neither bound nor released; because the nature of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path possesses nothing, they are neither bound nor released. Because the nature of the four foundations of mindfulness is utterly transcendent, they are neither bound nor released; because the nature of the four right efforts through the Noble Eightfold Path is utterly transcendent, they are neither bound nor released.

Because the nature of the four foundations of mindfulness is quiescent, they are neither bound nor released; because the nature of the four right efforts through the Noble Eightfold Path is quiescent, they are neither bound nor released. Because the nature of the four foundations of mindfulness is empty, they are neither bound nor released; because the nature of the four right efforts through the Noble Eightfold Path is empty, they are neither bound nor released.

Because the nature of the four foundations of mindfulness is signless, they are neither bound nor released; because the nature of the four right efforts through the Noble Eightfold Path is signless, they are neither bound nor released. Because the nature of the four foundations of mindfulness is wishless, they are neither bound nor released; because the nature of the four right efforts through the Noble Eightfold Path is wishless, they are neither bound nor released.

Because the nature of the four foundations of mindfulness is unborn, they are neither bound nor released; because the nature of the four right efforts through the Noble Eightfold Path is unborn, they are neither bound nor released. Because the nature of the four foundations of mindfulness is unceasing, they are neither bound nor released; because the nature of the four right efforts through the Noble Eightfold Path is unceasing, they are neither bound nor released.

Because the nature of the four foundations of mindfulness is undefiled, they are neither bound nor released; because the nature of the four right efforts through the Noble Eightfold Path is undefiled, they are neither bound nor released. Because the nature of the four foundations of mindfulness is unpurified, they are neither bound nor released; because the nature of the four right efforts through the Noble Eightfold Path is unpurified, they are neither bound nor released.

Blessed One! The emptiness liberation gateway is neither bound nor released; the signless and wishless liberation gateways are neither bound nor released. Why is this?

Blessed One! Because the nature of the emptiness liberation gateway has no inherent existence, it is neither bound nor released; because the nature of the signless and wishless liberation gateways has no inherent existence, they are neither bound nor released. Because the nature of the emptiness liberation gateway is freedom from all things, it is neither bound nor released; because the nature of the signless and wishless liberation gateways is freedom from all things, they are neither bound nor released.

Because the nature of the emptiness liberation gateway is quiescent, it is neither bound nor released; because the nature of the signless and wishless liberation gateways is quiescent, they are neither bound nor released. Because the nature of the emptiness liberation gateway is empty, it is neither bound nor released; because the nature of the signless and wishless liberation gateways is empty, they are neither bound nor released.

Because the nature of the emptiness liberation gateway is signless, it is neither bound nor released; because the nature of the signless and wishless liberation gateways is signless, they are neither bound nor released. Because the nature of the emptiness liberation gateway is wishless, it is neither bound nor released; because the nature of the signless and wishless liberation gateways is wishless, they are neither bound nor released.

Because the nature of the emptiness liberation gateway is unborn, it is neither bound nor released; because the nature of the signless and wishless liberation gateways is unborn, they are neither bound nor released. Because the nature of the emptiness liberation gateway is unceasing, it is neither bound nor released; because the nature of the signless and wishless liberation gateways is unceasing, they are neither bound nor released.

Because the nature of the emptiness liberation gateway is undefiled, it is neither bound nor released; because the nature of the signless and wishless liberation gateways is undefiled, they are neither bound nor released. Because the nature of the emptiness liberation gateway is unpurified, it is neither bound nor released; because the nature of the signless and wishless liberation gateways is unpurified, they are neither bound nor released.

Fascicle 50

End