大般若波羅蜜多經

04

At that time, Śāriputra asked Subhūti: “For what reason is it said that if form and so forth are unarisen, then they are not form and so forth?”

Subhūti replied: “Śāriputra! Form and the intrinsic nature of form are empty; within this emptiness there is no arising and no form. Feeling, perception, formations, and consciousness, together with the intrinsic nature of feeling, perception, formations, and consciousness, are empty; within this emptiness there is no arising and no feeling, perception, formations, or consciousness.

“Śāriputra! For this reason, I say that if form is unarisen, then it is not form; if feeling, perception, formations, and consciousness are unarisen, then they are not feeling, perception, formations, or consciousness.

“Śāriputra! The eye ayatana and the intrinsic 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, together with the intrinsic 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.

“Śāriputra! For this reason, I say that if the eye ayatana is unarisen, then it is not the eye ayatana; if the ear, nose, tongue, body, and mind ayatanas are unarisen, then they are not the ear, nose, tongue, body, or mind ayatanas.

“Śāriputra! The form ayatana and the intrinsic nature of the form ayatana are empty; within this emptiness there is no arising and no form ayatana. The sound, odor, taste, tangible-object, and dharma ayatanas, together with the intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas, are empty; within this emptiness there is no arising and no sound, odor, taste, tangible-object, or dharma ayatana.

“Śāriputra! For this reason, I say that if the form ayatana is unarisen, then it is not the form ayatana; if the sound, odor, taste, tangible-object, and dharma ayatanas are unarisen, then they are not the sound, odor, taste, tangible-object, or dharma ayatanas.

“Śāriputra! The eye dhatu and the intrinsic 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 intrinsic 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.

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

“Śāriputra! The ear dhatu and the intrinsic 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 intrinsic 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.

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

“Śāriputra! The nose dhatu and the intrinsic 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 intrinsic 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.

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

“Śāriputra! The tongue dhatu and the intrinsic 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 intrinsic 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.

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

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

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

“Śāriputra! The mind dhatu and the intrinsic 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 intrinsic 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.

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

“Śāriputra! The earth dhatu and the intrinsic 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, together with the intrinsic 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.

“Śāriputra! For this reason, I say that if the earth dhatu is unarisen, then it is not the earth dhatu; if the water, fire, wind, space, and consciousness dhatus are unarisen, then they are not the water, fire, wind, space, or consciousness dhatus.

“Śāriputra! The Noble Truth of suffering and the intrinsic 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, together with the intrinsic 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.

“Śāriputra! For this reason, I say that if the Noble Truth of suffering is unarisen, then it is not the Noble Truth of suffering; if the Noble Truths of the origin, cessation, and path are unarisen, then they are not the Noble Truths of the origin, cessation, or path.

“Śāriputra! Ignorance and the intrinsic nature of ignorance are empty; within this emptiness there is no arising and no ignorance. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, together with the intrinsic nature of volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress, are empty; within this emptiness there is no arising and no volitional formations through to aging and death, sorrow, lamentation, pain, grief, or distress.

“Śāriputra! For this reason, I say that if ignorance is unarisen, then it is not ignorance; if volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress are unarisen, then they are not volitional formations through to aging and death, sorrow, lamentation, pain, grief, or 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 unobtainable, 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 ethical discipline, patience, diligence, meditation, and wisdom, and the nature of the prajnaparamitas of pure ethical discipline, patience, diligence, meditation, and wisdom are empty; within this emptiness there is no arising and no prajnaparamitas of pure ethical discipline, 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 ethical discipline, patience, diligence, meditation, and wisdom do not arise, they are not the prajnaparamitas of pure ethical discipline, 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 absorptions, and the nature of the four immeasurables and the four formless absorptions, are empty; within this emptiness there is no arising and no four immeasurables or four formless absorptions.

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 absorptions do not arise, 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 arising and no eight liberations. The eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, and 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 arising and 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 arise, they are not the eight liberations; if the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality do not arise, 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 arising and no four foundations of mindfulness. The four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of awakening, and the 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 emptiness gateway to liberation and the nature of the emptiness gateway to liberation are empty; within this emptiness there is no arising and no emptiness gateway to liberation. The signlessness and wishlessness gateways to liberation, and the nature of the signlessness and wishlessness gateways to liberation, are empty; within this emptiness there is no arising and no signlessness or wishlessness gateways to liberation.

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

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 Buddha’s ten powers and the nature of the Buddha’s ten powers are empty; within this emptiness there is no arising and no Buddha’s ten powers. The four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, 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 Buddha’s ten powers do not arise, they are not the Buddha’s ten powers; 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 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 limit of reality, the realm of space, and the inconceivable realm, and the nature of the dharma realm through the inconceivable realm, are empty; within this emptiness there is no arising and no dharma realm through the inconceivable realm.

Shariputra! For this reason, I say that if suchness does not arise, it is not suchness; if the dharma realm through the inconceivable realm does not arise, they are 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 arising and no supreme awakening. The knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, and the nature of the knowledge of all things, the knowledge of the aspects of the paths, and the 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 the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects do not arise, they are not the knowledge of all things, the knowledge of the aspects of the paths, and the 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.

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

Śāriputra! 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, Śāriputra asked Subhūti: For what reason is it said that if form and so forth do not cease, then they are not form and so forth?

Subhūti replied: Śāriputra! Form and the nature of form are empty; within this emptiness there is no cessation and no form. Feeling, perception, volitional formations, and consciousness, together with the nature of feeling, perception, volitional formations, and consciousness, are empty; within this emptiness there is no cessation and no feeling, perception, volitional formations, or consciousness.

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

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

Śāriputra! 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.

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

Śāriputra! For this reason, I say that if the form ayatana does not cease, then it is not the 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.

Śāriputra! The eye dhatu and the nature of the eye dhatu are empty; within this emptiness there is no cessation and no eye dhatu. The form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition, together with the nature of the form dhatu through to the feelings arising with eye-contact as their condition, are empty; within this emptiness there is no cessation and no form dhatu through to the feelings arising with eye-contact as their condition.

Śāriputra! For this reason, I say that if the eye dhatu does not cease, then it is not the eye dhatu; if the form dhatu through to the feelings arising with eye-contact as their condition do not cease, then they are not the form dhatu through to the feelings arising with eye-contact as their condition.

Śāriputra! The ear dhatu and the nature of the ear dhatu are empty; within this emptiness there is no cessation and no ear dhatu. The sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition, together with the nature of the sound dhatu through to the feelings arising with ear-contact as their condition, are empty; within this emptiness there is no cessation and no sound dhatu through to the feelings arising with ear-contact as their condition.

Śāriputra! 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 arising with ear-contact as their condition do not cease, then they are not the sound dhatu through to the feelings arising with ear-contact as their condition.

Śāriputra! The nose dhatu and the nature of the nose dhatu are empty; within this emptiness there is no cessation and no nose dhatu. The odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition, together with the nature of the odor dhatu through to the feelings arising with nose-contact as their condition, are empty; within this emptiness there is no cessation and no odor dhatu through to the feelings arising with nose-contact as their condition.

Śāriputra! 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 arising with nose-contact as their condition do not cease, then they are not the odor dhatu through to the feelings arising with nose-contact as their condition.

Śāriputra! The tongue dhatu and the nature of the tongue dhatu are empty; within this emptiness there is no cessation and no tongue dhatu. The taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition, together with the nature of the taste dhatu through to the feelings arising with tongue-contact as their condition, are empty; within this emptiness there is no cessation and no taste dhatu through to the feelings arising with tongue-contact as their condition.

Śāriputra! 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 arising with tongue-contact as their condition do not cease, then they are not the taste dhatu through to the feelings arising with tongue-contact as their condition.

Śāriputra! The body dhatu and the nature of the body dhatu are empty; within this emptiness there is no cessation and no body dhatu. The tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition, together with the nature of the tangible-object dhatu through to the feelings arising with body-contact as their condition, are empty; within this emptiness there is no cessation and no tangible-object dhatu through to the feelings arising with body-contact as their condition.

Śāriputra! 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 arising with body-contact as their condition do not cease, then they are not the tangible-object dhatu through to the feelings arising with body-contact as their condition.

Śāriputra! The mind dhatu and the nature of the mind dhatu are empty; within this emptiness there is no cessation and no mind dhatu. The dharma dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition, together with the nature of the dharma dhatu through to the feelings arising with mind-contact as their condition, are empty; within this emptiness there is no cessation and no dharma dhatu through to the feelings arising with mind-contact as their condition.

Śāriputra! 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 arising with mind-contact as their condition do not cease, then they are not the dharma dhatu through to the feelings arising with mind-contact as their condition.

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

Śāriputra! 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.

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

Śāriputra! 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, the cessation of suffering, and the path do not cease, then they are not the Noble Truths of the origin of suffering, the cessation of suffering, and the path.

Śāriputra! 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 no volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

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

Śāriputra! 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 the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence, as well as the nature of outer emptiness through the emptiness of the self-nature of nonexistence, are empty;

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

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

Śāriputra! 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 morality, patience, diligence, meditation, and prajnaparamita, as well as the nature of the perfections of pure morality, patience, diligence, meditation, and prajnaparamita, are empty; within this emptiness there is no cessation and no perfections of pure morality, patience, diligence, meditation, or prajnaparamita.

Śāriputra! For this reason, I say that if the perfection of generosity is not extinguished, it is not the perfection of generosity; if the perfections of pure morality, patience, diligence, meditation, and prajnaparamita are not extinguished, they are not the perfections of pure morality, patience, diligence, meditation, and prajnaparamita.

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

Śāriputra! For this reason, I say that if the four meditative absorptions are not extinguished, they are not the four meditative absorptions; if the four immeasurables and the four formless concentrations are not extinguished, they are not the four immeasurables and the four formless concentrations.

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

Śāriputra! For this reason, I say that if the eight liberations are not extinguished, they are not the eight liberations; if the eight spheres of mastery, the nine successive concentrations, and the ten totalities are not extinguished, they are not the eight spheres of mastery, the nine successive concentrations, and the ten totalities.

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

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

Śāriputra! 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 no gateways to liberation through signlessness or wishlessness.

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

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

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

Śāriputra! 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 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 no four fearlessnesses through the eighteen distinctive qualities of a Buddha.

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

Śāriputra! Suchness and the nature of suchness are empty; within this emptiness there is no cessation and no suchness. The dharma-dhatu, 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 ultimate reality, the realm of space, and the inconceivable realm, as well as the nature of the dharma-dhatu through the inconceivable realm, are empty; within this emptiness there is no cessation and no dharma-dhatu through the inconceivable realm.

Śāriputra! For this reason, I say that if suchness is not extinguished, it is not suchness; if the dharma-dhatu through the inconceivable realm is not extinguished, it is not the dharma-dhatu through the inconceivable realm.

Śāriputra! Supreme enlightenment and the nature of supreme enlightenment are empty; within this emptiness there is no cessation and no supreme enlightenment. The knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, as well as the nature of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, are empty; within this emptiness there is no cessation 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 unsurpassed perfect enlightenment were not subject to cessation, it would not be unsurpassed perfect enlightenment; if the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects were not subject to cessation, they would not be the knowledge of all things, the knowledge of the aspects of the path, and the 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 cessation 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 cessation and no nature of constant equanimity.

Shariputra! For this reason, I say that if the Dharma of non-forgetfulness were not subject to cessation, it would not be the Dharma of non-forgetfulness; if the nature of constant equanimity were not subject to cessation, it would not be the nature of constant equanimity.

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

Shariputra! For this reason, I say that if all dharani gateways were not subject to cessation, they would not be all dharani gateways; if all samadhi gateways were not subject to cessation, they would not be all samadhi gateways.

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

Subhuti replied: Shariputra! Whether form or nonduality; whether feeling, perception, formations, consciousness, or nonduality—all these dharmas are neither associated nor unassociated, neither possessing form nor formless, 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 if form is nondual, then it is not form; if feeling, perception, formations, and consciousness are nondual, then they 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 possessing form nor formless, 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 if the eye ayatana is nondual, then it is not the eye ayatana; if the ear, nose, tongue, body, and mind ayatanas are nondual, then they 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 possessing form nor formless, 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 if the form ayatana is nondual, then it is not the form ayatana; if the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, then they 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 possessing form nor formless, 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 if the eye dhatu is nondual, then it is not the eye dhatu; if the form dhatu through to the feelings arising with eye-contact as their condition are nondual, then they 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 possessing form nor formless, 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 if the ear dhatu is nondual, then it is not the ear dhatu; if the sound dhatu through to the feelings arising with ear-contact as their condition are nondual, then they 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 possessing form nor formless, 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 if the nose dhatu is nondual, then it is not the nose dhatu; if the odor dhatu through to the feelings arising with nose-contact as their condition are nondual, then they 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 possessing form nor formless, 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 if the tongue dhatu is nondual, then it is not the tongue dhatu; if the taste dhatu through to the feelings arising with tongue-contact as their condition are nondual, then they 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 possessing form nor formless, 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 if the body dhatu is nondual, then it is not the body dhatu; if the tangible-object dhatu through to the feelings arising with body-contact as their condition are nondual, then they 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, mind-contact, and the feelings arising with mind-contact as their condition, or nonduality—all these dharmas are neither associated nor unassociated, neither possessing form nor formless, 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 if the mind dhatu is nondual, then it is not the mind dhatu; if the dharma dhatu through to the feelings arising with mind-contact as their condition are nondual, then they are not the dharma dhatu through to the feelings arising with mind-contact as their condition.

Sariputra! Whether the earth element or nonduality; whether the water, fire, air, space, or consciousness element, 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 the same characteristic, which is called signlessness.

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

Sariputra! Whether the Noble Truth of suffering or nonduality; whether the Noble Truth of the origin, cessation, or path, 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 the same characteristic, which is called signlessness.

Sariputra! 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 origin, cessation, and path is not the Noble Truths of origin, cessation, and path.

Sariputra! 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 material nor immaterial, neither visible nor invisible, neither resistant nor nonresistant. They all have the same characteristic, which is called signlessness.

Sariputra! 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.

Sariputra! Whether inner emptiness or nonduality; whether outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence, 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 the same characteristic, which is called signlessness.

Sariputra! 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 self-nature of nonexistence is not outer emptiness through the emptiness of the self-nature of nonexistence.

Sariputra! Whether the perfection of generosity or nonduality; whether the perfections of moral discipline, patient endurance, diligence, meditation, and prajnaparamita, 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 the same characteristic, which is called signlessness.

Sariputra! 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 moral discipline, patient endurance, diligence, meditation, and prajnaparamita is not the perfections of moral discipline, patient endurance, diligence, meditation, and prajnaparamita.

Sariputra! Whether the four meditative absorptions or nonduality; whether the four immeasurables or the four formless attainments, 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 the same characteristic, which is called signlessness.

Sariputra! 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.

Sariputra! Whether the eight liberations or nonduality; whether the eight spheres of mastery, the nine successive attainments, or the ten totalities, 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 the same characteristic, which is called signlessness.

Sariputra! 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 totalities is not the eight spheres of mastery, the nine successive attainments, and the ten totalities.

Sariputra! Whether the four foundations 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, or the eight factors of the Noble Path, 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 the same characteristic, which is called signlessness.

Sariputra! For this reason, I say that the nonduality of the four foundations of mindfulness is not the four foundations of mindfulness; the nonduality of the four right efforts through the eight factors of the Noble Path is not the four right efforts through the eight factors of the Noble Path.

Sariputra! 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 material nor immaterial, neither visible nor invisible, neither resistant nor nonresistant. They all have the same characteristic, which is called signlessness.

Sariputra! 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.

Sariputra! Whether the five kinds of eyes or nonduality; whether the six superknowledges 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 the same characteristic, which is called signlessness.

Sariputra! 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.

Sariputra! 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, or the eighteen distinctive qualities of a Buddha, 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 the same characteristic, which is called signlessness.

Sariputra! 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 Dharma, the abiding order of Dharma, ultimate reality, the realm of space, the inconceivable realm, or nonduality—all these dharmas are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor non-resistant; they all share a single characteristic, called signlessness.

Shariputra! For this reason, I say that the nonduality of suchness is not suchness; the nonduality of the Dharma realm, up to and including the inconceivable realm, 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 path, the knowledge of all aspects, or nonduality—all these dharmas are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor non-resistant; they all share a single characteristic, called signlessness.

Shariputra! For this reason, I say that the nonduality of the unsurpassed state of awakening is not the unsurpassed state of awakening; the nonduality of the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects is not the knowledge of all things, the knowledge of the aspects of the path, or the knowledge of all aspects.

Shariputra! Whether the quality of never losing mindfulness or nonduality; whether the nature of constant equanimity or nonduality—all these dharmas are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor non-resistant; they all share a single characteristic, called signlessness.

Shariputra! For this reason, I say that the nonduality of the quality of never losing mindfulness is not the quality of never losing mindfulness; the nonduality of the nature of constant equanimity is not the nature of constant equanimity.

Shariputra! Whether all dharani gateways or nonduality; whether all samadhi gateways or nonduality—all these dharmas are neither associated nor unassociated, neither possessing form nor formless, neither visible nor invisible, neither resistant nor non-resistant; they all share a single characteristic, called signlessness.

Shariputra! For this reason, I say that the nonduality of all dharani gateways is not all dharani gateways; the nonduality of all samadhi gateways is not all samadhi gateways.

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