THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 69
Chapter 18: WITHOUT ATTAINMENT (9)
Śāriputra, the perfection of generosity is undefiled and without perishing; the perfections of pure precepts, patience, energy, meditation, and wisdom are undefiled and without perishing.
Śāriputra, the four dhyānas are undefiled and without perishing; the four immeasurables and four formless concentrations are undefiled and without perishing.
Śāriputra, the eight liberations are undefiled and without perishing; the eight spheres of mastery, nine successive concentrations, and ten totalities are undefiled and without perishing.
Śāriputra, the four foundations of mindfulness are undefiled 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 undefiled and without perishing.
Śāriputra, the dharma gate of liberation through emptiness is undefiled and without perishing; the dharma gates of liberation through signlessness and wishlessness are undefiled and without perishing.
Śāriputra, the five kinds of eyes are undefiled and without perishing; the six supernatural powers are undefiled and without perishing.
Śāriputra, the ten powers of the Buddha are undefiled 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 undefiled and without perishing.
Śāriputra, the wisdom of all-knowing is undefiled and without perishing; the wisdom of the aspects of the path and wisdom of all aspects are undefiled and without perishing.
Śāriputra, the dharma of non-forgetfulness is undefiled and without perishing; the nature of constant equanimity is undefiled and without perishing.
Śāriputra, all the dhāraṇī dharma gates are undefiled and without perishing; all the samādhi dharma gates are undefiled and without perishing.
Śāriputra, the stage of Extreme Joy is undefiled and without perishing; the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are undefiled and without perishing.
Śāriputra, the ordinary-person stage is undefiled 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 undefiled and without perishing.
Śāriputra, the Śrāvaka vehicle is undefiled and without perishing; the Pratyekabuddha vehicle and the Great Vehicle are undefiled and without perishing.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
Furthermore, Śāriputra, all dharmas are pure, and also without perishing. Why? Because all dharmas are pure, their nature is inexhaustible.
Śāriputra asked Subhūti:
“Which dharmas are pure and without perishing?”
Subhūti replied:
“Śāriputra, form is pure and without perishing; feeling, perception, formation, and consciousness are pure and without perishing.
Śāriputra, the eye base is pure and without perishing; the ear, nose, tongue, body, and mind bases are pure and without perishing.
Śāriputra, the form base is pure and without perishing; the sound, smell, taste, touch, and dharma bases are pure and without perishing.
Śāriputra, the eye element is pure and without perishing; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are pure and without perishing.
Śāriputra, the ear element is pure and without perishing; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are pure and without perishing.
Śāriputra, the nose element is pure and without perishing; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are pure and without perishing.
Śāriputra, the tongue element is pure and without perishing; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are pure and without perishing.
Śāriputra, the body element is pure and without perishing; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are pure and without perishing.
Śāriputra, the mind element is pure and without perishing; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are pure and without perishing.
Śāriputra, the earth element is pure and without perishing; the water, fire, wind, space, and consciousness elements are pure and without perishing.
Śāriputra, the noble truth of suffering is pure and without perishing; the noble truths of origination, cessation, and the path are pure and without perishing.
Śāriputra, ignorance is pure 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 pure and without perishing.
Śāriputra, inner emptiness is pure 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 pure and without perishing.
Śāriputra, the perfection of generosity is pure and without perishing; the perfections of pure precepts, patience, energy, meditation, and wisdom are pure and without perishing.
Śāriputra, the four dhyānas are pure and without perishing; the four immeasurables and four formless concentrations are pure and without perishing.
Śāriputra, the eight liberations are pure and without perishing; the eight spheres of mastery, nine successive concentrations, and ten totalities are pure and without perishing.
Śāriputra, the four foundations of mindfulness are pure 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 pure and without perishing.
Śāriputra, the dharma gate of liberation through emptiness is pure and without perishing; the dharma gates of liberation through signlessness and wishlessness are pure and without perishing.
Śāriputra, the five kinds of eyes are pure and without perishing; the six supernatural powers are pure and without perishing.
Śāriputra, the ten powers of the Buddha are pure 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 pure and without perishing.
Śāriputra, the wisdom of all-knowing is pure and without perishing; the wisdom of the aspects of the path and wisdom of all aspects are pure and without perishing.
Śāriputra, the dharma of non-forgetfulness is pure and without perishing; the nature of constant equanimity is pure and without perishing.
Śāriputra, all the dhāraṇī dharma gates are pure and without perishing; all the samādhi dharma gates are pure and without perishing.
Śāriputra, the stage of Extreme Joy is pure and without perishing; the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are pure and without perishing.
Śāriputra, the ordinary-person stage is pure 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 pure and without perishing.
Śāriputra, the Śrāvaka vehicle is pure and without perishing; the Pratyekabuddha vehicle and the Great Vehicle are pure and without perishing.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
Furthermore, Śāriputra, all dharmas are supramundane, and also without perishing. Why? Because all dharmas are supramundane, their nature is inexhaustible.
Śāriputra asked Subhūti:
“Which dharmas are supramundane and without perishing?”
Subhūti replied:
“Śāriputra, form is supramundane and without perishing; feeling, perception, formation, and consciousness are supramundane and without perishing.
Śāriputra, the eye base is supramundane and without perishing; the ear, nose, tongue, body, and mind bases are supramundane and without perishing.
Śāriputra, the form base is supramundane and without perishing; the sound, smell, taste, touch, and dharma bases are supramundane and without perishing.
Śāriputra, the eye element is supramundane and without perishing; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are supramundane and without perishing.
Śāriputra, the ear element is supramundane and without perishing; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are supramundane and without perishing.
Śāriputra, the nose element is supramundane and without perishing; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are supramundane and without perishing.
Śāriputra, the tongue element is supramundane and without perishing; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are supramundane and without perishing.
Śāriputra, the body element is supramundane and without perishing; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are supramundane and without perishing.
Śāriputra, the mind element is supramundane and without perishing; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are supramundane and without perishing.
Śāriputra, the earth element is supramundane and without perishing; the water, fire, wind, space, and consciousness elements are supramundane and without perishing.
Śāriputra, the noble truth of suffering is supramundane and without perishing; the noble truths of origination, cessation, and the path are supramundane and without perishing.
Śāriputra, ignorance is supramundane 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 supramundane and without perishing.
Śāriputra, inner emptiness is supramundane 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 supramundane and without perishing.
Śāriputra, the perfection of generosity is supramundane and without perishing; the perfections of pure precepts, patience, energy, meditation, and wisdom are supramundane and without perishing.
Śāriputra, the four dhyānas are supramundane and without perishing; the four immeasurables and four formless concentrations are supramundane and without perishing.
Śāriputra, the eight liberations are supramundane and without perishing; the eight spheres of mastery, nine successive concentrations, and ten totalities are supramundane and without perishing.
Śāriputra, the four foundations of mindfulness are supramundane 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 supramundane and without perishing.
Śāriputra, the dharma gate of liberation through emptiness is supramundane and without perishing; the dharma gates of liberation through signlessness and wishlessness are supramundane and without perishing.
Śāriputra, the five kinds of eyes are supramundane and without perishing; the six supernatural powers are supramundane and without perishing.
Śāriputra, the ten powers of the Buddha are supramundane 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 supramundane and without perishing.
Śāriputra, the wisdom of all-knowing is supramundane and without perishing; the wisdom of the aspects of the path and wisdom of all aspects are supramundane and without perishing.
Śāriputra, the dharma of non-forgetfulness is supramundane and without perishing; the nature of constant equanimity is supramundane and without perishing.
Śāriputra, all the dhāraṇī dharma gates are supramundane and without perishing; all the samādhi dharma gates are supramundane and without perishing.
Śāriputra, the stage of Extreme Joy is supramundane and without perishing; the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are supramundane and without perishing.
Śāriputra, the ordinary-person stage is supramundane 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 supramundane and without perishing.
Śāriputra, the Śrāvaka vehicle is supramundane and without perishing; the Pratyekabuddha vehicle and the Great Vehicle are supramundane and without perishing.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
Furthermore, Śāriputra, all dharmas are unconditioned, and also without perishing. Why? Because all dharmas are unconditioned, their nature is inexhaustible.
Śāriputra asked Subhūti:
“Which dharmas are unconditioned and without perishing?”
Subhūti replied:
“Śāriputra, form is unconditioned and without perishing; feeling, perception, formation, and consciousness are unconditioned and without perishing.
Śāriputra, the eye base is unconditioned and without perishing; the ear, nose, tongue, body, and mind bases are unconditioned and without perishing.
Śāriputra, the form base is unconditioned and without perishing; the sound, smell, taste, touch, and dharma bases are unconditioned and without perishing.
Śāriputra, the eye element is unconditioned and without perishing; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are unconditioned and without perishing.
Śāriputra, the ear element is unconditioned and without perishing; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are unconditioned and without perishing.
Śāriputra, the nose element is unconditioned and without perishing; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are unconditioned and without perishing.
Śāriputra, the tongue element is unconditioned and without perishing; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are unconditioned and without perishing.
Śāriputra, the body element is unconditioned and without perishing; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are unconditioned and without perishing.
Śāriputra, the mind element is unconditioned and without perishing; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are unconditioned and without perishing.
Śāriputra, the earth element is unconditioned and without perishing; the water, fire, wind, space, and consciousness elements are unconditioned and without perishing.
Śāriputra, the noble truth of suffering is unconditioned and without perishing; the noble truths of origination, cessation, and the path are unconditioned and without perishing.
Śāriputra, ignorance is unconditioned 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 unconditioned and without perishing.
Śāriputra, inner emptiness is unconditioned 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 unconditioned and without perishing.
Śāriputra, the perfection of generosity is unconditioned and without perishing; the perfections of pure precepts, patience, energy, meditation, and wisdom are unconditioned and without perishing.
Śāriputra, the four dhyānas are unconditioned and without perishing; the four immeasurables and four formless concentrations are unconditioned and without perishing.
Śāriputra, the eight liberations are unconditioned and without perishing; the eight spheres of mastery, nine successive concentrations, and ten totalities are unconditioned and without perishing.
Śāriputra, the four foundations of mindfulness are unconditioned 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 unconditioned and without perishing.
Śāriputra, the dharma gate of liberation through emptiness is unconditioned and without perishing; the dharma gates of liberation through signlessness and wishlessness are unconditioned and without perishing.
Śāriputra, the five kinds of eyes are unconditioned and without perishing; the six supernatural powers are unconditioned and without perishing.
Śāriputra, the ten powers of the Buddha are unconditioned 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 unconditioned and without perishing.
Śāriputra, the wisdom of all-knowing is unconditioned and without perishing; the wisdom of the aspects of the path and wisdom of all aspects are unconditioned and without perishing.
Śāriputra, the dharma of non-forgetfulness is unconditioned and without perishing; the nature of constant equanimity is unconditioned and without perishing.
Śāriputra, all the dhāraṇī dharma gates are unconditioned and without perishing; all the samādhi dharma gates are unconditioned and without perishing.
Śāriputra, the stage of Extreme Joy is unconditioned and without perishing; the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are unconditioned and without perishing.
Śāriputra, the ordinary-person stage is unconditioned 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 unconditioned and without perishing.
Śāriputra, the Śrāvaka vehicle is unconditioned and without perishing; the Pratyekabuddha vehicle and the Great Vehicle are unconditioned and without perishing.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
Furthermore, Śāriputra, all dharmas are neither permanent nor destructible.
Śāriputra asked Subhūti:
“Why are all dharmas neither permanent nor destructible?”
Subhūti replied:
“Śāriputra, form is neither permanent nor destructible. Why? Because such is their original nature. Feeling, perception, formation, and consciousness are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the eye base is neither permanent nor destructible. Why? Because such is their original nature. The ear, nose, tongue, body, and mind bases are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the form base is neither permanent nor destructible. Why? Because such is their original nature. The sound, smell, taste, touch, and dharma bases are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the eye element is neither permanent nor destructible. Why? Because such is their original nature. The form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the ear element is neither permanent nor destructible. Why? Because such is their original nature. The sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the nose element is neither permanent nor destructible. Why? Because such is their original nature. The smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the tongue element is neither permanent nor destructible. Why? Because such is their original nature. The taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the body element is neither permanent nor destructible. Why? Because such is their original nature. The touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the mind element is neither permanent nor destructible. Why? Because such is their original nature. The dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the earth element is neither permanent nor destructible. Why? Because such is their original nature. The water, fire, wind, space, and consciousness elements are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the noble truth of suffering is neither permanent nor destructible. Why? Because such is their original nature. The noble truths of origination, cessation, and the path are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, ignorance is neither permanent nor destructible. Why? Because such is their original nature. 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 neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, inner emptiness is neither permanent nor destructible. Why? Because such is their original nature. 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 neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the perfection of generosity is neither permanent nor destructible. Why? Because such is their original nature. The perfections of pure precepts, patience, energy, meditation, and wisdom are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the four dhyānas are neither permanent nor destructible. Why? Because such is their original nature. The four immeasurables and four formless concentrations are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the eight liberations are neither permanent nor destructible. Why? Because such is their original nature. The eight spheres of mastery, nine successive concentrations, and ten totalities are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the four foundations of mindfulness are neither permanent nor destructible. Why? Because such is their original nature. The four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the dharma gate of liberation through emptiness is neither permanent nor destructible. Why? Because such is their original nature. The dharma gates of liberation through signlessness and wishlessness are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the five kinds of eyes are neither permanent nor destructible. Why? Because such is their original nature. The six supernatural powers are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the ten powers of the Buddha are neither permanent nor destructible. Why? Because such is their original nature. The four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the wisdom of all-knowing is neither permanent nor destructible. Why? Because such is their original nature. The wisdom of the aspects of the path and wisdom of all aspects are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the dharma of non-forgetfulness is neither permanent nor destructible. Why? Because such is their original nature. The nature of constant equanimity is neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, all the dhāraṇī dharma gates are neither permanent nor destructible. Why? Because such is their original nature. All the samādhi dharma gates are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the stage of Extreme Joy is neither permanent nor destructible. Why? Because such is their original nature. The stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the ordinary-person stage is neither permanent nor destructible. Why? Because such is their original nature. 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 neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, the Śrāvaka vehicle is neither permanent nor destructible. Why? Because such is their original nature. The Pratyekabuddha vehicle and the Great Vehicle are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, in brief, all wholesome dharmas are neither permanent nor destructible. Why? Because such is their original nature. All unwholesome dharmas are neither permanent nor destructible. Why? Because such is their original nature. All determinate dharmas are neither permanent nor destructible. Why? Because such is their original nature. All indeterminate dharmas are neither permanent nor destructible. Why? Because such is their original nature. All impure dharmas are neither permanent nor destructible. Why? Because such is their original nature. All pure dharmas are neither permanent nor destructible. Why? Because such is their original nature. All conditioned dharmas are neither permanent nor destructible. Why? Because such is their original nature. All unconditioned dharmas are neither permanent nor destructible. Why? Because such is their original nature.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
At that time, the Elder Subhūti answered Śāriputra:
“As the Venerable has asked, for what reason do I say that form… all dharmas ultimately have no arising?
Śāriputra, the original nature of form is ultimately without arising. Why? Because it cannot be fabricated. The original nature of feeling, perception, formation, and consciousness is ultimately without arising. Why? Because it cannot be fabricated. Why is this so? Because the fabrication of form through consciousness cannot be grasped.
Śāriputra, the original nature of the eye base is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the ear, nose, tongue, body, and mind bases is ultimately without arising. Why? Because it cannot be fabricated. Why is this so? Because the fabrication of the eye base through the mind base cannot be grasped.
Śāriputra, the original nature of the form base is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the sound, smell, taste, touch, and dharma bases is ultimately without arising. Why? Because it cannot be fabricated. Why is this so? Because the fabrication of the form base through the dharma base cannot be grasped.
Śāriputra, the original nature of the eye element is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition is ultimately without arising. Why? Because it cannot be fabricated. Why is this so? Because the fabrication of the eye element through the feelings arising from eye contact as condition cannot be grasped.
Śāriputra, the original nature of the ear element is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition is ultimately without arising. Why? Because it cannot be fabricated. Why is this so? Because the fabrication of the ear element through the feelings arising from ear contact as condition cannot be grasped.
Śāriputra, the original nature of the nose element is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition is ultimately without arising. Why? Because it cannot be fabricated. Why is this so? Because the fabrication of the nose element through the feelings arising from nose contact as condition cannot be grasped.
Śāriputra, the original nature of the tongue element is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition is ultimately without arising. Why? Because it cannot be fabricated. Why is this so? Because the fabrication of the tongue element through the feelings arising from tongue contact as condition cannot be grasped.
Śāriputra, the original nature of the body element is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition is ultimately without arising. Why? Because it cannot be fabricated. Why is this so? Because the fabrication of the body element through the feelings arising from body contact as condition cannot be grasped.
Śāriputra, the original nature of the mind element is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition is ultimately without arising. Why? Because it cannot be fabricated. Why is this so? Because the fabrication of the mind element through the feelings arising from mind contact as condition cannot be grasped.
Śāriputra, the original nature of the earth element is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the water, fire, wind, space, and consciousness elements is ultimately without arising. Why? Because it cannot be fabricated. Why is this so? Because the fabrication of the earth element through the consciousness element cannot be grasped.
Śāriputra, the original nature of the noble truth of suffering is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the noble truths of origination, cessation, and the path is ultimately without arising. Why? Because it cannot be fabricated. Why is this so? Because the fabrication of the noble truth of suffering through the noble truth of the path cannot be grasped.
Śāriputra, the original nature of ignorance is ultimately without arising. Why? Because it cannot be fabricated. 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 ultimately without arising. Why? Because they cannot be fabricated. Why is this so? Because the fabrication of ignorance through aging-and-death with sorrow, lamentation, pain, grief, and despair cannot be grasped.
Śāriputra, the original nature of inner emptiness is ultimately without arising. Why? Because it cannot be fabricated. The original nature of 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 is ultimately without arising. Why? Because they cannot be fabricated. Why is this so? Because the fabrication of inner emptiness through emptiness of non-nature-self-nature cannot be grasped.
Śāriputra, the original nature of the perfection of generosity is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the perfections of pure precepts, patience, energy, meditation, and wisdom is ultimately without arising. Why? Because they cannot be fabricated. Why is this so? Because the fabrication of the perfection of generosity through the perfection of wisdom cannot be grasped.
Śāriputra, the original nature of the four dhyānas is ultimately without arising. Why? Because they cannot be fabricated. The original nature of the four immeasurables and four formless concentrations is ultimately without arising. Why? Because they cannot be fabricated. Why is this so? Because the fabrication of the four dhyānas, four immeasurables, and four formless concentrations cannot be grasped.
Śāriputra, the original nature of the eight liberations is ultimately without arising. Why? Because they cannot be fabricated. The original nature of the eight spheres of mastery, nine successive concentrations, and ten totalities is ultimately without arising. Why? Because they cannot be fabricated. Why is this so? Because the fabrication of the eight liberations through the ten totalities cannot be grasped.
Śāriputra, the original nature of the four foundations of mindfulness is ultimately without arising. Why? Because they cannot be fabricated. The original nature of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path is ultimately without arising. Why? Because they cannot be fabricated. Why is this so? Because the fabrication of the four foundations of mindfulness through the noble eightfold path cannot be grasped.
Śāriputra, the original nature of the dharma gate of liberation through emptiness is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the dharma gates of liberation through signlessness and wishlessness is ultimately without arising. Why? Because they cannot be fabricated. Why is this so? Because the fabrication of the dharma gates of liberation through emptiness, signlessness, and wishlessness cannot be grasped.
Śāriputra, the original nature of the five kinds of eyes is ultimately without arising. Why? Because they cannot be fabricated. The original nature of the six supernatural powers is ultimately without arising. Why? Because they cannot be fabricated. Why is this so? Because the fabrication of the five kinds of eyes and the six supernatural powers cannot be grasped.
Śāriputra, the original nature of the ten powers of the Buddha is ultimately without arising. Why? Because they cannot be fabricated. The original nature of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha is ultimately without arising. Why? Because they cannot be fabricated. Why is this so? Because the fabrication of the ten powers of the Buddha through the eighteen unshared qualities of the Buddha cannot be grasped.
Śāriputra, the original nature of the wisdom of all-knowing is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the wisdom of the aspects of the path and wisdom of all aspects is ultimately without arising. Why? Because they cannot be fabricated. Why is this so? Because the fabrication of the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects cannot be grasped.
Śāriputra, the original nature of the dharma of non-forgetfulness is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the nature of constant equanimity is ultimately without arising. Why? Because it cannot be fabricated. Why is this so? Because the fabrication of the dharma of non-forgetfulness and the nature of constant equanimity cannot be grasped.
Śāriputra, the original nature of all the dhāraṇī dharma gates is ultimately without arising. Why? Because they cannot be fabricated. The original nature of all the samādhi dharma gates is ultimately without arising. Why? Because they cannot be fabricated. Why is this so? Because the fabrication of all the dhāraṇī dharma gates and all the samādhi dharma gates cannot be grasped.
Śāriputra, the original nature of the stage of Extreme Joy is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma is ultimately without arising. Why? Because they cannot be fabricated. Why is this so? Because the fabrication of the stage of Extreme Joy through the stage of Cloud of Dharma cannot be grasped.
Śāriputra, the original nature of the ordinary-person stage is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage is ultimately without arising. Why? Because they cannot be fabricated. Why is this so? Because the fabrication of the ordinary-person stage through the Tathāgata stage cannot be grasped.
Śāriputra, the original nature of the Śrāvaka vehicle is ultimately without arising. Why? Because it cannot be fabricated. The original nature of the Pratyekabuddha vehicle and the Great Vehicle is ultimately without arising. Why? Because they cannot be fabricated. Why is this so? Because the fabrication of the Śrāvaka vehicle, Pratyekabuddha vehicle, and Great Vehicle cannot be grasped.
Śāriputra, for this reason I say that form… all dharmas are ultimately without arising.
At that time, the Elder Subhūti answered Śāriputra:
“As the Venerable has asked, for what reason do I say: if ultimately without arising, it cannot be called form…?
Śāriputra, just so! If ultimately without arising, it cannot be called form. Why? Śāriputra, because the original nature of form is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called form. Śāriputra, the original nature of feeling, perception, formation, and consciousness is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called feeling, perception, formation, or consciousness.
Śāriputra, the original nature of the eye base is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the eye base.
Śāriputra, the original nature of the ear, nose, tongue, body, and mind bases is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the ear, nose, tongue, body, or mind base.
Śāriputra, the original nature of the form base is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the form base.
Śāriputra, the original nature of the sound, smell, taste, touch, and dharma bases is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the sound, smell, taste, touch, or dharma base.
Śāriputra, the original nature of the eye element is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the eye element.
Śāriputra, the original nature of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the form element through the feelings arising from eye contact as condition.
Śāriputra, the original nature of the ear element is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the ear element.
Śāriputra, the original nature of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the sound element through the feelings arising from ear contact as condition.
Śāriputra, the original nature of the nose element is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the nose element.
Śāriputra, the original nature of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the smell element through the feelings arising from nose contact as condition.
Śāriputra, the original nature of the tongue element is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the tongue element.
Śāriputra, the original nature of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the taste element through the feelings arising from tongue contact as condition.
Śāriputra, the original nature of the body element is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the body element.
Śāriputra, the original nature of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the touch element through the feelings arising from body contact as condition.
Śāriputra, the original nature of the mind element is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the mind element.
Śāriputra, the original nature of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the dharma element through the feelings arising from mind contact as condition.
Śāriputra, the original nature of the earth element is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the earth element.
Śāriputra, the original nature of the water, fire, wind, space, and consciousness elements is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the water, fire, wind, space, or consciousness element.
Śāriputra, the original nature of the noble truth of suffering is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the noble truth of suffering.
Śāriputra, the original nature of the noble truths of origination, cessation, and the path is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the noble truths of origination, cessation, or the path.
Śāriputra, the original nature of ignorance is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called ignorance.
Śāriputra, the original nature of 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 is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called formations through aging-and-death with sorrow, lamentation, pain, grief, and despair.
Śāriputra, the original nature of inner emptiness is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called inner emptiness.
Śāriputra, the original nature of 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 is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called outer emptiness through emptiness of non-nature-self-nature.
Śāriputra, the original nature of the perfection of generosity is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the perfection of generosity.
Śāriputra, the original nature of the perfections of pure precepts, patience, energy, meditation, and wisdom is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the perfection of pure precepts through the perfection of wisdom.
Śāriputra, the original nature of the four dhyānas is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the four dhyānas.
Śāriputra, the original nature of the four immeasurables and four formless concentrations is empty. If the original nature of a dharma is empty, then there is no displaying of arising, ceasing, abiding, or changing. For this reason, if ultimately without arising, it cannot be called the four immeasurables or four formless concentrations.