THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 68
Chapter 18: WITHOUT ATTAINMENT (8)
Śāriputra, the perfection of generosity is not self and does not perish; the perfections of pure precepts, patience, energy, meditation, and wisdom are not self and do not perish.
Śāriputra, the four dhyānas are not self and do not perish; the four immeasurables and four formless concentrations are not self and do not perish.
Śāriputra, the eight liberations are not self and do not perish; the eight spheres of mastery, nine successive concentrations, and ten totalities are not self and do not perish.
Śāriputra, the four foundations of mindfulness are not self and do not perish; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are not self and do not perish.
Śāriputra, the dharma gate of liberation through emptiness is not self and does not perish; the dharma gates of liberation through signlessness and wishlessness are not self and do not perish.
Śāriputra, the five kinds of eyes are not self and do not perish; the six supernatural powers are not self and do not perish.
Śāriputra, the ten powers of the Buddha are not self and do not perish; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are not self and do not perish.
Śāriputra, the wisdom of all-knowing is not self and does not perish; the wisdom of the aspects of the path and wisdom of all aspects are not self and do not perish.
Śāriputra, the dharma of non-forgetfulness is not self and does not perish; the nature of constant equanimity is not self and does not perish.
Śāriputra, all the dhāraṇī dharma gates are not self and do not perish; all the samādhi dharma gates are not self and do not perish.
Śāriputra, the stage of Extreme Joy is not self and does not perish; the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are not self and do not perish.
Śāriputra, the ordinary-person stage is not self and does not perish; the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage are not self and do not perish.
Śāriputra, the Śrāvaka vehicle is not self and does not perish; the Pratyekabuddha vehicle and the Great Vehicle are not self and do not perish.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
Furthermore, Śāriputra, all dharmas are tranquil, and also without perishing. Why? Because all dharmas are tranquil, their nature is inexhaustible.
Śāriputra asked Subhūti:
“Which dharmas are tranquil and without perishing?”
Subhūti replied:
“Śāriputra, form is tranquil and without perishing; feeling, perception, formation, and consciousness are tranquil and without perishing.
Śāriputra, the eye base is tranquil and without perishing; the ear, nose, tongue, body, and mind bases are tranquil and without perishing.
Śāriputra, the form base is tranquil and without perishing; the sound, smell, taste, touch, and dharma bases are tranquil and without perishing.
Śāriputra, the eye element is tranquil and without perishing; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are tranquil and without perishing.
Śāriputra, the ear element is tranquil and without perishing; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are tranquil and without perishing.
Śāriputra, the nose element is tranquil and without perishing; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are tranquil and without perishing.
Śāriputra, the tongue element is tranquil and without perishing; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are tranquil and without perishing.
Śāriputra, the body element is tranquil and without perishing; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are tranquil and without perishing.
Śāriputra, the mind element is tranquil and without perishing; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are tranquil and without perishing.
Śāriputra, the earth element is tranquil and without perishing; the water, fire, wind, space, and consciousness elements are tranquil and without perishing.
Śāriputra, the noble truth of suffering is tranquil and without perishing; the noble truths of origination, cessation, and the path are tranquil and without perishing.
Śāriputra, ignorance is tranquil and without perishing; formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are tranquil and without perishing.
Śāriputra, inner emptiness is tranquil and without perishing; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are tranquil and without perishing.
Śāriputra, the perfection of generosity is tranquil and without perishing; the perfections of pure precepts, patience, energy, meditation, and wisdom are tranquil and without perishing.
Śāriputra, the four dhyānas are tranquil and without perishing; the four immeasurables and four formless concentrations are tranquil and without perishing.
Śāriputra, the eight liberations are tranquil and without perishing; the eight spheres of mastery, nine successive concentrations, and ten totalities are tranquil and without perishing.
Śāriputra, the four foundations of mindfulness are tranquil and without perishing; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are tranquil and without perishing.
Śāriputra, the dharma gate of liberation through emptiness is tranquil and without perishing; the dharma gates of liberation through signlessness and wishlessness are tranquil and without perishing.
Śāriputra, the five kinds of eyes are tranquil and without perishing; the six supernatural powers are tranquil and without perishing.
Śāriputra, the ten powers of the Buddha are tranquil and without perishing; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are tranquil and without perishing.
Śāriputra, the wisdom of all-knowing is tranquil and without perishing; the wisdom of the aspects of the path and wisdom of all aspects are tranquil and without perishing.
Śāriputra, the dharma of non-forgetfulness is tranquil and without perishing; the nature of constant equanimity is tranquil and without perishing.
Śāriputra, all the dhāraṇī dharma gates are tranquil and without perishing; all the samādhi dharma gates are tranquil and without perishing.
Śāriputra, the stage of Extreme Joy is tranquil and without perishing; the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are tranquil and without perishing.
Śāriputra, the ordinary-person stage is tranquil and without perishing; the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage are tranquil and without perishing.
Śāriputra, the Śrāvaka vehicle is tranquil and without perishing; the Pratyekabuddha vehicle and the Great Vehicle are tranquil and without perishing.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
Furthermore, Śāriputra, all dharmas are departed, and also without perishing. Why? Because all dharmas are departed, their nature is inexhaustible.
Śāriputra asked Subhūti:
“Which dharmas are departed and without perishing?”
Subhūti replied:
“Śāriputra, form is departed and without perishing; feeling, perception, formation, and consciousness are departed and without perishing.
Śāriputra, the eye base is departed and without perishing; the ear, nose, tongue, body, and mind bases are departed and without perishing.
Śāriputra, the form base is departed and without perishing; the sound, smell, taste, touch, and dharma bases are departed and without perishing.
Śāriputra, the eye element is departed and without perishing; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are departed and without perishing.
Śāriputra, the ear element is departed and without perishing; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are all departed and without perishing.
Śāriputra, the nose element is departed and without perishing; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are all departed and without perishing.
Śāriputra, the tongue element is departed and without perishing; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are all departed and without perishing.
Śāriputra, the body element is departed and without perishing; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are all departed and without perishing.
Śāriputra, the mind element is departed and without perishing; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are all departed and without perishing.
Śāriputra, the earth element is departed and without perishing; the water, fire, wind, space, and consciousness elements are all departed and without perishing.
Śāriputra, the noble truth of suffering is departed and without perishing; the noble truths of origination, cessation, and the path are all departed and without perishing.
Śāriputra, ignorance is departed and without perishing; formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are all departed and without perishing.
Śāriputra, inner emptiness is departed and without perishing; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are all departed and without perishing.
Śāriputra, the perfection of generosity is departed and without perishing; the perfections of pure precepts, patience, energy, meditation, and wisdom are all departed and without perishing.
Śāriputra, the four dhyānas are departed and without perishing; the four immeasurables and four formless concentrations are all departed and without perishing.
Śāriputra, the eight liberations are departed and without perishing; the eight spheres of mastery, nine successive concentrations, and ten totalities are all departed and without perishing.
Śāriputra, the four foundations of mindfulness are departed and without perishing; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are all departed and without perishing.
Śāriputra, the dharma gate of liberation through emptiness is departed and without perishing; the dharma gates of liberation through signlessness and wishlessness are all departed and without perishing.
Śāriputra, the five kinds of eyes are departed and without perishing; the six supernatural powers are all departed and without perishing.
Śāriputra, the ten powers of the Buddha are departed and without perishing; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are all departed and without perishing.
Śāriputra, the wisdom of all-knowing is departed and without perishing; the wisdom of the aspects of the path and wisdom of all aspects are all departed and without perishing.
Śāriputra, the dharma of non-forgetfulness is departed and without perishing; the nature of constant equanimity is all departed and without perishing.
Śāriputra, all the dhāraṇī dharma gates are departed and without perishing; all the samādhi dharma gates are all departed and without perishing.
Śāriputra, the stage of Extreme Joy is departed and without perishing; the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are all departed and without perishing.
Śāriputra, the ordinary-person stage is departed and without perishing; the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage are all departed and without perishing.
Śāriputra, the Śrāvaka vehicle is departed and without perishing; the Pratyekabuddha vehicle and the Great Vehicle are all departed and without perishing.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
Furthermore, Śāriputra, all dharmas are empty, and also without perishing. Why? Because all dharmas are empty, their nature is inexhaustible.
Śāriputra asked Subhūti:
“Which dharmas are empty and without perishing?”
Subhūti replied:
“Śāriputra, form is empty and without perishing; feeling, perception, formation, and consciousness are empty and without perishing.
Śāriputra, the eye base is empty and without perishing; the ear, nose, tongue, body, and mind bases are empty and without perishing.
Śāriputra, the form base is empty and without perishing; the sound, smell, taste, touch, and dharma bases are empty and without perishing.
Śāriputra, the eye element is empty and without perishing; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are empty and without perishing.
Śāriputra, the ear element is empty and without perishing; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are empty and without perishing.
Śāriputra, the nose element is empty and without perishing; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are empty and without perishing.
Śāriputra, the tongue element is empty and without perishing; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are empty and without perishing.
Śāriputra, the body element is empty and without perishing; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are empty and without perishing.
Śāriputra, the mind element is empty and without perishing; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are empty and without perishing.
Śāriputra, the earth element is empty and without perishing; the water, fire, wind, space, and consciousness elements are empty and without perishing.
Śāriputra, the noble truth of suffering is empty and without perishing; the noble truths of origination, cessation, and the path are empty and without perishing.
Śāriputra, ignorance is empty and without perishing; formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are empty and without perishing.
Śāriputra, inner emptiness is empty and without perishing; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are empty and without perishing.
Śāriputra, the perfection of generosity is empty and without perishing; the perfections of pure precepts, patience, energy, meditation, and wisdom are empty and without perishing.
Śāriputra, the four dhyānas are empty and without perishing; the four immeasurables and four formless concentrations are empty and without perishing.
Śāriputra, the eight liberations are empty and without perishing; the eight spheres of mastery, nine successive concentrations, and ten totalities are empty and without perishing.
Śāriputra, the four foundations of mindfulness are empty and without perishing; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are empty and without perishing.
Śāriputra, the dharma gate of liberation through emptiness is empty and without perishing; the dharma gates of liberation through signlessness and wishlessness are empty and without perishing.
Śāriputra, the five kinds of eyes are empty and without perishing; the six supernatural powers are empty and without perishing.
Śāriputra, the ten powers of the Buddha are empty and without perishing; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are empty and without perishing.
Śāriputra, the wisdom of all-knowing is empty and without perishing; the wisdom of the aspects of the path and wisdom of all aspects are empty and without perishing.
Śāriputra, the dharma of non-forgetfulness is empty and without perishing; the nature of constant equanimity is empty and without perishing.
Śāriputra, all the dhāraṇī dharma gates are empty and without perishing; all the samādhi dharma gates are empty and without perishing.
Śāriputra, the stage of Extreme Joy is empty and without perishing; the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are empty and without perishing.
Śāriputra, the ordinary-person stage is empty and without perishing; the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage are empty and without perishing.
Śāriputra, the Śrāvaka vehicle is empty and without perishing; the Pratyekabuddha vehicle and the Great Vehicle are empty and without perishing.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
Furthermore, Śāriputra, all dharmas are signless, and also without perishing. Why? Because all dharmas are signless, their nature is inexhaustible.
Śāriputra asked Subhūti:
“Which dharmas are signless and without perishing?”
Subhūti replied:
“Śāriputra, form is signless and without perishing; feeling, perception, formation, and consciousness are signless and without perishing.
Śāriputra, the eye base is signless and without perishing; the ear, nose, tongue, body, and mind bases are signless and without perishing.
Śāriputra, the form base is signless and without perishing; the sound, smell, taste, touch, and dharma bases are signless and without perishing.
Śāriputra, the eye element is signless and without perishing; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are signless and without perishing.
Śāriputra, the ear element is signless and without perishing; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are signless and without perishing.
Śāriputra, the nose element is signless and without perishing; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are signless and without perishing.
Śāriputra, the tongue element is signless and without perishing; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are signless and without perishing.
Śāriputra, the body element is signless and without perishing; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are signless and without perishing.
Śāriputra, the mind element is signless and without perishing; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are signless and without perishing.
Śāriputra, the earth element is signless and without perishing; the water, fire, wind, space, and consciousness elements are signless and without perishing.
Śāriputra, the noble truth of suffering is signless and without perishing; the noble truths of origination, cessation, and the path are signless and without perishing.
Śāriputra, ignorance is signless and without perishing; formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are signless and without perishing.
Śāriputra, inner emptiness is signless and without perishing; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are signless and without perishing.
Śāriputra, the perfection of generosity is signless and without perishing; the perfections of pure precepts, patience, energy, meditation, and wisdom are signless and without perishing.
Śāriputra, the four dhyānas are signless and without perishing; the four immeasurables and four formless concentrations are signless and without perishing.
Śāriputra, the eight liberations are signless and without perishing; the eight spheres of mastery, nine successive concentrations, and ten totalities are signless and without perishing.
Śāriputra, the four foundations of mindfulness are signless and without perishing; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are signless and without perishing.
Śāriputra, the dharma gate of liberation through emptiness is signless and without perishing; the dharma gates of liberation through signlessness and wishlessness are signless and without perishing.
Śāriputra, the five kinds of eyes are signless and without perishing; the six supernatural powers are signless and without perishing.
Śāriputra, the ten powers of the Buddha are signless and without perishing; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are signless and without perishing.
Śāriputra, the wisdom of all-knowing is signless and without perishing; the wisdom of the aspects of the path and wisdom of all aspects are signless and without perishing.
Śāriputra, the dharma of non-forgetfulness is signless and without perishing; the nature of constant equanimity is signless and without perishing.
Śāriputra, all the dhāraṇī dharma gates are signless and without perishing; all the samādhi dharma gates are signless and without perishing.
Śāriputra, the stage of Extreme Joy is signless and without perishing; the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are signless and without perishing.
Śāriputra, the ordinary-person stage is signless and without perishing; the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage are signless and without perishing.
Śāriputra, the Śrāvaka vehicle is signless and without perishing; the Pratyekabuddha vehicle and the Great Vehicle are signless and without perishing.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
Furthermore, Śāriputra, all dharmas are wishless, and also without perishing. Why? Because all dharmas are wishless, their nature is inexhaustible.
Śāriputra asked Subhūti:
“Which dharmas are wishless and without perishing?”
Subhūti replied:
“Śāriputra, form is wishless and without perishing; feeling, perception, formation, and consciousness are wishless and without perishing.
Śāriputra, the eye base is wishless and without perishing; the ear, nose, tongue, body, and mind bases are wishless and without perishing.
Śāriputra, the form base is wishless and without perishing; the sound, smell, taste, touch, and dharma bases are wishless and without perishing.
Śāriputra, the eye element is wishless and without perishing; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are wishless and without perishing.
Śāriputra, the ear element is wishless and without perishing; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are wishless and without perishing.
Śāriputra, the nose element is wishless and without perishing; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are wishless and without perishing.
Śāriputra, the tongue element is wishless and without perishing; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are wishless and without perishing.
Śāriputra, the body element is wishless and without perishing; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are wishless and without perishing.
Śāriputra, the mind element is wishless and without perishing; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are wishless and without perishing.
Śāriputra, the earth element is wishless and without perishing; the water, fire, wind, space, and consciousness elements are wishless and without perishing.
Śāriputra, the noble truth of suffering is wishless and without perishing; the noble truths of origination, cessation, and the path are wishless and without perishing.
Śāriputra, ignorance is wishless and without perishing; formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are wishless and without perishing.
Śāriputra, inner emptiness is wishless and without perishing; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are wishless and without perishing.
Śāriputra, the perfection of generosity is wishless and without perishing; the perfections of pure precepts, patience, energy, meditation, and wisdom are wishless and without perishing.
Śāriputra, the four dhyānas are wishless and without perishing; the four immeasurables and four formless concentrations are wishless and without perishing.
Śāriputra, the eight liberations are wishless and without perishing; the eight spheres of mastery, nine successive concentrations, and ten totalities are wishless and without perishing.
Śāriputra, the four foundations of mindfulness are wishless and without perishing; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are wishless and without perishing.
Śāriputra, the dharma gate of liberation through emptiness is wishless and without perishing; the dharma gates of liberation through signlessness and wishlessness are wishless and without perishing.
Śāriputra, the five kinds of eyes are wishless and without perishing; the six supernatural powers are wishless and without perishing.
Śāriputra, the ten powers of the Buddha are wishless and without perishing; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are wishless and without perishing.
Śāriputra, the wisdom of all-knowing is wishless and without perishing; the wisdom of the aspects of the path and wisdom of all aspects are wishless and without perishing.
Śāriputra, the dharma of non-forgetfulness is wishless and without perishing; the nature of constant equanimity is wishless and without perishing.
Śāriputra, all the dhāraṇī dharma gates are wishless and without perishing; all the samādhi dharma gates are wishless and without perishing.
Śāriputra, the stage of Extreme Joy is wishless and without perishing; the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are wishless and without perishing.
Śāriputra, the ordinary-person stage is wishless and without perishing; the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage are wishless and without perishing.
Śāriputra, the Śrāvaka vehicle is wishless and without perishing; the Pratyekabuddha vehicle and the Great Vehicle are wishless and without perishing.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
Furthermore, Śāriputra, all dharmas are wholesome, and also without perishing. Why? Because all dharmas are wholesome, their nature is inexhaustible.
Śāriputra asked Subhūti:
“Which dharmas are wholesome and without perishing?”
Subhūti replied:
“Śāriputra, form is wholesome and without perishing; feeling, perception, formation, and consciousness are wholesome and without perishing.
Śāriputra, the eye base is wholesome and without perishing; the ear, nose, tongue, body, and mind bases are wholesome and without perishing.
Śāriputra, the form base is wholesome and without perishing; the sound, smell, taste, touch, and dharma bases are wholesome and without perishing.
Śāriputra, the eye element is wholesome and without perishing; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are wholesome and without perishing.
Śāriputra, the ear element is wholesome and without perishing; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are wholesome and without perishing.
Śāriputra, the nose element is wholesome and without perishing; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are wholesome and without perishing.
Śāriputra, the tongue element is wholesome and without perishing; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are wholesome and without perishing.
Śāriputra, the body element is wholesome and without perishing; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are wholesome and without perishing.
Śāriputra, the mind element is wholesome and without perishing; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are wholesome and without perishing.
Śāriputra, the earth element is wholesome and without perishing; the water, fire, wind, space, and consciousness elements are wholesome and without perishing.
Śāriputra, the noble truth of suffering is wholesome and without perishing; the noble truths of origination, cessation, and the path are wholesome and without perishing.
Śāriputra, ignorance is wholesome and without perishing; formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are wholesome and without perishing.
Śāriputra, inner emptiness is wholesome and without perishing; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are wholesome and without perishing.
Śāriputra, the perfection of generosity is wholesome and without perishing; the perfections of pure precepts, patience, energy, meditation, and wisdom are wholesome and without perishing.
Śāriputra, the four dhyānas are wholesome and without perishing; the four immeasurables and four formless concentrations are wholesome and without perishing.
Śāriputra, the eight liberations are wholesome and without perishing; the eight spheres of mastery, nine successive concentrations, and ten totalities are wholesome and without perishing.
Śāriputra, the four foundations of mindfulness are wholesome and without perishing; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are wholesome and without perishing.
Śāriputra, the dharma gate of liberation through emptiness is wholesome and without perishing; the dharma gates of liberation through signlessness and wishlessness are wholesome and without perishing.
Śāriputra, the five kinds of eyes are wholesome and without perishing; the six supernatural powers are wholesome and without perishing.
Śāriputra, the ten powers of the Buddha are wholesome and without perishing; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are wholesome and without perishing.
Śāriputra, the wisdom of all-knowing is wholesome and without perishing; the wisdom of the aspects of the path and wisdom of all aspects are wholesome and without perishing.
Śāriputra, the dharma of non-forgetfulness is wholesome and without perishing; the nature of constant equanimity is wholesome and without perishing.
Śāriputra, all the dhāraṇī dharma gates are wholesome and without perishing; all the samādhi dharma gates are wholesome and without perishing.
Śāriputra, the stage of Extreme Joy is wholesome and without perishing; the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are wholesome and without perishing.
Śāriputra, the ordinary-person stage is wholesome and without perishing; the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage are wholesome and without perishing.
Śāriputra, the Śrāvaka vehicle is wholesome and without perishing; the Pratyekabuddha vehicle and the Great Vehicle are wholesome and without perishing.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
Furthermore, Śāriputra, all dharmas are without transgression, and also without perishing. Why? Because all dharmas are without transgression, their nature is inexhaustible.
Śāriputra asked Subhūti:
“Which dharmas are without transgression and without perishing?”
Subhūti replied:
“Śāriputra, form is without transgression and without perishing; feeling, perception, formation, and consciousness are without transgression and without perishing.
Śāriputra, the eye base is without transgression and without perishing; the ear, nose, tongue, body, and mind bases are without transgression and without perishing.
Śāriputra, the form base is without transgression and without perishing; the sound, smell, taste, touch, and dharma bases are without transgression and without perishing.
Śāriputra, the eye element is without transgression and without perishing; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are without transgression and without perishing.
Śāriputra, the ear element is without transgression and without perishing; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are without transgression and without perishing.
Śāriputra, the nose element is without transgression and without perishing; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are without transgression and without perishing.
Śāriputra, the tongue element is without transgression and without perishing; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are without transgression and without perishing.
Śāriputra, the body element is without transgression and without perishing; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are without transgression and without perishing.
Śāriputra, the mind element is without transgression and without perishing; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are without transgression and without perishing.
Śāriputra, the earth element is without transgression and without perishing; the water, fire, wind, space, and consciousness elements are without transgression and without perishing.
Śāriputra, the noble truth of suffering is without transgression and without perishing; the noble truths of origination, cessation, and the path are without transgression and without perishing.
Śāriputra, ignorance is without transgression and without perishing; formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are without transgression and without perishing.
Śāriputra, inner emptiness is without transgression and without perishing; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are without transgression and without perishing.
Śāriputra, the perfection of generosity is without transgression and without perishing; the perfections of pure precepts, patience, energy, meditation, and wisdom are without transgression and without perishing.
Śāriputra, the four dhyānas are without transgression and without perishing; the four immeasurables and four formless concentrations are without transgression and without perishing.
Śāriputra, the eight liberations are without transgression and without perishing; the eight spheres of mastery, nine successive concentrations, and ten totalities are without transgression and without perishing.
Śāriputra, the four foundations of mindfulness are without transgression and without perishing; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are without transgression and without perishing.
Śāriputra, the dharma gate of liberation through emptiness is without transgression and without perishing; the dharma gates of liberation through signlessness and wishlessness are without transgression and without perishing.
Śāriputra, the five kinds of eyes are without transgression and without perishing; the six supernatural powers are without transgression and without perishing.
Śāriputra, the ten powers of the Buddha are without transgression and without perishing; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are without transgression and without perishing.
Śāriputra, the wisdom of all-knowing is without transgression and without perishing; the wisdom of the aspects of the path and wisdom of all aspects are without transgression and without perishing.
Śāriputra, the dharma of non-forgetfulness is without transgression and without perishing; the nature of constant equanimity is without transgression and without perishing.
Śāriputra, all the dhāraṇī dharma gates are without transgression and without perishing; all the samādhi dharma gates are without transgression and without perishing.
Śāriputra, the stage of Extreme Joy is without transgression and without perishing; the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are without transgression and without perishing.
Śāriputra, the ordinary-person stage is without transgression and without perishing; the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage are without transgression and without perishing.
Śāriputra, the Śrāvaka vehicle is without transgression and without perishing; the Pratyekabuddha vehicle and the Great Vehicle are without transgression and without perishing.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
Furthermore, Śāriputra, all dharmas are without outflows, and also without perishing. Why? Because all dharmas are without outflows, their nature is inexhaustible.
Śāriputra asked Subhūti:
“Which dharmas are without outflows and without perishing?”
Subhūti replied:
“Śāriputra, form is without outflows and without perishing; feeling, perception, formation, and consciousness are without outflows and without perishing.
Śāriputra, the eye base is without outflows and without perishing; the ear, nose, tongue, body, and mind bases are without outflows and without perishing.
Śāriputra, the form base is without outflows and without perishing; the sound, smell, taste, touch, and dharma bases are without outflows and without perishing.
Śāriputra, the eye element is without outflows and without perishing; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are without outflows and without perishing.
Śāriputra, the ear element is without outflows and without perishing; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are without outflows and without perishing.
Śāriputra, the nose element is without outflows and without perishing; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are without outflows and without perishing.
Śāriputra, the tongue element is without outflows and without perishing; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are without outflows and without perishing.
Śāriputra, the body element is without outflows and without perishing; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are without outflows and without perishing.
Śāriputra, the mind element is without outflows and without perishing; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are without outflows and without perishing.
Śāriputra, the earth element is without outflows and without perishing; the water, fire, wind, space, and consciousness elements are without outflows and without perishing.
Śāriputra, the noble truth of suffering is without outflows and without perishing; the noble truths of origination, cessation, and the path are without outflows and without perishing.
Śāriputra, ignorance is without outflows and without perishing; formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are without outflows and without perishing.
Śāriputra, inner emptiness is without outflows and without perishing; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are without outflows and without perishing.
Śāriputra, the perfection of generosity is without outflows and without perishing; the perfections of pure precepts, patience, energy, meditation, and wisdom are without outflows and without perishing.
Śāriputra, the four dhyānas are without outflows and without perishing; the four immeasurables and four formless concentrations are without outflows and without perishing.
Śāriputra, the eight liberations are without outflows and without perishing; the eight spheres of mastery, nine successive concentrations, and ten totalities are without outflows and without perishing.
Śāriputra, the four foundations of mindfulness are without outflows and without perishing; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are without outflows and without perishing.
Śāriputra, the dharma gate of liberation through emptiness is without outflows and without perishing; the dharma gates of liberation through signlessness and wishlessness are without outflows and without perishing.
Śāriputra, the five kinds of eyes are without outflows and without perishing; the six supernatural powers are without outflows and without perishing.
Śāriputra, the ten powers of the Buddha are without outflows and without perishing; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are without outflows and without perishing.
Śāriputra, the wisdom of all-knowing is without outflows and without perishing; the wisdom of the aspects of the path and wisdom of all aspects are without outflows and without perishing.
Śāriputra, the dharma of non-forgetfulness is without outflows and without perishing; the nature of constant equanimity is without outflows and without perishing.
Śāriputra, all the dhāraṇī dharma gates are without outflows and without perishing; all the samādhi dharma gates are without outflows and without perishing.
Śāriputra, the stage of Extreme Joy is without outflows and without perishing; the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are without outflows and without perishing.
Śāriputra, the ordinary-person stage is without outflows and without perishing; the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage are without outflows and without perishing.
Śāriputra, the Śrāvaka vehicle is without outflows and without perishing; the Pratyekabuddha vehicle and the Great Vehicle are without outflows and without perishing.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
Furthermore, Śāriputra, all dharmas are undefiled, and also without perishing. Why? Because all dharmas are undefiled, their nature is inexhaustible.
Śāriputra asked Subhūti:
“Which dharmas are undefiled and without perishing?”
Subhūti replied:
“Śāriputra, form is undefiled and without perishing; feeling, perception, formation, and consciousness are undefiled and without perishing.
Śāriputra, the eye base is undefiled and without perishing; the ear, nose, tongue, body, and mind bases are undefiled and without perishing.
Śāriputra, the form base is undefiled and without perishing; the sound, smell, taste, touch, and dharma bases are undefiled and without perishing.
Śāriputra, the eye element is undefiled and without perishing; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are undefiled and without perishing.
Śāriputra, the ear element is undefiled and without perishing; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are undefiled and without perishing.
Śāriputra, the nose element is undefiled and without perishing; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are undefiled and without perishing.
Śāriputra, the tongue element is undefiled and without perishing; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are undefiled and without perishing.
Śāriputra, the body element is undefiled and without perishing; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are undefiled and without perishing.
Śāriputra, the mind element is undefiled and without perishing; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are undefiled and without perishing.
Śāriputra, the earth element is undefiled and without perishing; the water, fire, wind, space, and consciousness elements are undefiled and without perishing.
Śāriputra, the noble truth of suffering is undefiled and without perishing; the noble truths of origination, cessation, and the path are undefiled and without perishing.
Śāriputra, ignorance is undefiled and without perishing; formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are undefiled and without perishing.
Śāriputra, inner emptiness is undefiled and without perishing; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are undefiled and without perishing.