THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 67
Chapter 18: WITHOUT ATTAINMENT (7)
Śāriputra, just as the name of the dharma gate of liberation through emptiness is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the dharma gate of liberation through emptiness there is no name, within the name there is no dharma gate of liberation through emptiness, they neither come together nor separate, only conventionally displayed. Why? Because the dharma gate of liberation through emptiness together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the dharma gate of liberation through emptiness or the name, none have ownership and cannot be grasped. Just as the names of the dharma gates of liberation through signlessness and wishlessness are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the dharma gates of liberation through signlessness and wishlessness there are no names, within the names there are no dharma gates of liberation through signlessness or wishlessness, they neither come together nor separate, only conventionally displayed. Why? Because the dharma gates of liberation through signlessness and wishlessness together with names — their self-nature is all “empty”; within that emptiness of self-nature, whether the dharma gates of liberation through signlessness and wishlessness or names, none have ownership and cannot be grasped. The name “Great Bodhisattva” is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the five kinds of eyes is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the five kinds of eyes there is no name, within the name there are no five kinds of eyes, they neither come together nor separate, only conventionally displayed. Why? Because the five kinds of eyes together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the five kinds of eyes or the name, none have ownership and cannot be grasped. Just as the name of the six supernatural powers is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the six supernatural powers there is no name, within the name there are no six supernatural powers, they neither come together nor separate, only conventionally displayed. Why? Because the six supernatural powers together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the six supernatural powers or the name, none have ownership and cannot be grasped. The name “Great Bodhisattva” is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the ten powers of the Buddha is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the ten powers of the Buddha there is no name, within the name there are no ten powers of the Buddha, they neither come together nor separate, only conventionally displayed. Why? Because the ten powers of the Buddha together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the ten powers of the Buddha or the name, none have ownership and cannot be grasped. Just as the names of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha there are no names, within the names there are no four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha, they neither come together nor separate, only conventionally displayed. Why? Because the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha together with names — their self-nature is all “empty”; within that emptiness of self-nature, whether the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, or names, none have ownership and cannot be grasped. The name “Great Bodhisattva” is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the wisdom of all-knowing is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the wisdom of all-knowing there is no name, within the name there is no wisdom of all-knowing, they neither come together nor separate, only conventionally displayed. Why? Because the wisdom of all-knowing together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the wisdom of all-knowing or the name, none have ownership and cannot be grasped. Just as the names of the wisdom of the aspects of the path and the wisdom of all aspects are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the wisdom of the aspects of the path and the wisdom of all aspects there are no names, within the names there is no wisdom of the aspects of the path or wisdom of all aspects, they neither come together nor separate, only conventionally displayed. Why? Because the wisdom of the aspects of the path and the wisdom of all aspects together with names — their self-nature is all “empty”; within that emptiness of self-nature, whether the wisdom of the aspects of the path, the wisdom of all aspects, or names, none have ownership and cannot be grasped. The name “Great Bodhisattva” is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the dharma of non-forgetfulness is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the dharma of non-forgetfulness there is no name, within the name there is no dharma of non-forgetfulness, they neither come together nor separate, only conventionally displayed. Why? Because the dharma of non-forgetfulness together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the dharma of non-forgetfulness or the name, none have ownership and cannot be grasped. Just as the name of the nature of constant equanimity is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the nature of constant equanimity there is no name, within the name there is no nature of constant equanimity, they neither come together nor separate, only conventionally displayed. Why? Because the nature of constant equanimity together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the nature of constant equanimity or the name, none have ownership and cannot be grasped. The name “Great Bodhisattva” is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of all the dhāraṇī dharma gates is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within all the dhāraṇī dharma gates there is no name, within the name there are no dhāraṇī dharma gates, they neither come together nor separate, only conventionally displayed. Why? Because all the dhāraṇī dharma gates together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether all the dhāraṇī dharma gates or the name, none have ownership and cannot be grasped. Just as the name of all the samādhi dharma gates is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within all the samādhi dharma gates there is no name, within the name there are no samādhi dharma gates, they neither come together nor separate, only conventionally displayed. Why? Because all the samādhi dharma gates together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether all the samādhi dharma gates or the name, none have ownership and cannot be grasped. The name “Great Bodhisattva” is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of inner emptiness is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within inner emptiness there is no name, within the name there is no inner emptiness, they neither come together nor separate, only conventionally displayed. Why? Because inner emptiness together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether inner emptiness or the name, none have ownership and cannot be grasped. Just as the names 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 are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within outer emptiness through emptiness of non-nature-self-nature there are no names, within the names there is no outer emptiness through emptiness of non-nature-self-nature, they neither come together nor separate, only conventionally displayed. Why? Because outer emptiness through emptiness of non-nature-self-nature together with names — their self-nature is all “empty”; within that emptiness of self-nature, whether outer emptiness through emptiness of non-nature-self-nature or names, none have ownership and cannot be grasped. The name “Great Bodhisattva” is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of suchness is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within suchness there is no name, within the name there is no suchness, they neither come together nor separate, only conventionally displayed. Why? Because suchness together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether suchness or the name, none have ownership and cannot be grasped. Just as the names of the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, inconceivable realm, realm of empty space, realm of cessation, realm of departure, realm of extinction, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, realm of non-nature, realm of signlessness, realm of non-construction, realm of the unconditioned, realm of peace, realm of tranquility, original non-existence, ultimate reality, and ultimate nirvāṇa are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the dharma realm through ultimate nirvāṇa there are no names, within the names there is no dharma realm through ultimate nirvāṇa, they neither come together nor separate, only conventionally displayed. Why? Because the dharma realm through ultimate nirvāṇa together with names — their self-nature is all “empty”; within that emptiness of self-nature, whether the dharma realm through ultimate nirvāṇa or names, none have ownership and cannot be grasped. The name “Great Bodhisattva” is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the stage of Extreme Joy is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the stage of Extreme Joy there is no name, within the name there is no stage of Extreme Joy, they neither come together nor separate, only conventionally displayed. Why? Because the stage of Extreme Joy together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the stage of Extreme Joy or the name, none have ownership and cannot be grasped. Just as the names of the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the stages of Stainless through Cloud of Dharma there are no names, within the names there are no stages of Stainless through Cloud of Dharma, they neither come together nor separate, only conventionally displayed. Why? Because the stages of Stainless through Cloud of Dharma together with names — their self-nature is all “empty”; within that emptiness of self-nature, whether the stages of Stainless through Cloud of Dharma or names, none have ownership and cannot be grasped. The name “Great Bodhisattva” is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the ordinary-person stage is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the ordinary-person stage there is no name, within the name there is no ordinary-person stage, they neither come together nor separate, only conventionally displayed. Why? Because the ordinary-person stage together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the ordinary-person stage or the name, none have ownership and cannot be grasped. Just as the names 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 are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the Lineage stage through the Tathāgata stage there are no names, within the names there are no Lineage stage through Tathāgata stage, they neither come together nor separate, only conventionally displayed. Why? Because the Lineage stage through the Tathāgata stage together with names — their self-nature is all “empty”; within that emptiness of self-nature, whether the Lineage stage through the Tathāgata stage or names, none have ownership and cannot be grasped. The name “Great Bodhisattva” is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
Śāriputra, just as the name of the Śrāvaka vehicle is only externally subsumed — in the ten directions and three times, it comes from nowhere, goes nowhere, and abides nowhere; within the Śrāvaka vehicle there is no name, within the name there is no Śrāvaka vehicle, they neither come together nor separate, only conventionally displayed. Why? Because the Śrāvaka vehicle together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the Śrāvaka vehicle or the name, none have ownership and cannot be grasped. Just as the names of the Pratyekabuddha vehicle and the Great Vehicle are only externally subsumed — in the ten directions and three times, they come from nowhere, go nowhere, and abide nowhere; within the Pratyekabuddha vehicle and the Great Vehicle there are no names, within the names there are no Pratyekabuddha vehicle or Great Vehicle, they neither come together nor separate, only conventionally displayed. Why? Because the Pratyekabuddha vehicle and the Great Vehicle together with names — their self-nature is all “empty”; within that emptiness of self-nature, whether the Pratyekabuddha vehicle, the Great Vehicle, or names, none have ownership and cannot be grasped. The name “Great Bodhisattva” is also just so — only externally subsumed in the ten directions and three times, coming from nowhere, going nowhere, abiding nowhere; within the Great Bodhisattva there is no name, within the name there is no Great Bodhisattva, they neither come together nor separate, only conventionally displayed. Why? Because the Great Bodhisattva together with the name — their self-nature is all “empty”; within that emptiness of self-nature, whether the Great Bodhisattva or the name, none have ownership and cannot be grasped.
Śāriputra, for this reason I say: the Great Bodhisattva is only a conventional designation.
At that time, the Elder Subhūti again answered Śāriputra:
“As the Venerable has asked, for what reason do I say: ‘Just as self… all ultimately have no arising?’
Śāriputra, self is ultimately completely without ownership — already cannot be grasped, so how can there be arising? Sentient being, life force, arising, nurturing, maturing, the one who transmigrates, mind-born, youth, the one capable of acting, the one capable of causing others to act, the one capable of creating karma, the one capable of causing others to create karma, the one capable of receiving karmic retribution, the one capable of causing others to receive karmic retribution, the knowing, the seeing — all are ultimately completely without ownership, already cannot be grasped, so how can there be arising? Form is ultimately completely without ownership — already cannot be grasped, so how can there be arising? Feeling, perception, formation, and consciousness are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the eye base is ultimately completely without ownership — already cannot be grasped, so how can there be arising? The ear, nose, tongue, body, and mind bases are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the form base is ultimately completely without ownership — already cannot be grasped, so how can there be arising? The sound, smell, taste, touch, and dharma bases are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the eye element is ultimately without ownership — already cannot be grasped, so how can there be arising? The form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the ear element is ultimately without ownership — already cannot be grasped, so how can there be arising? The sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the nose element is ultimately without ownership — already cannot be grasped, so how can there be arising? The smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the tongue element is ultimately without ownership — already cannot be grasped, so how can there be arising? The taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the body element is ultimately without ownership — already cannot be grasped, so how can there be arising? The touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the mind element is ultimately without ownership — already cannot be grasped, so how can there be arising? The dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the earth element is ultimately without ownership — already cannot be grasped, so how can there be arising? The water, fire, wind, space, and consciousness elements are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, ignorance is ultimately without ownership — already cannot be grasped, so how can there be arising? 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 ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, inner emptiness is ultimately without ownership — already cannot be grasped, so how can there be arising? 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 ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the perfection of generosity is ultimately without ownership — already cannot be grasped, so how can there be arising? The perfections of pure precepts, patience, energy, meditation, and wisdom are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the four dhyānas are ultimately without ownership — already cannot be grasped, so how can there be arising? The four immeasurables and four formless concentrations are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the eight liberations are ultimately without ownership — already cannot be grasped, so how can there be arising? The eight spheres of mastery, nine successive concentrations, and ten totalities are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the four foundations of mindfulness are ultimately without ownership — already cannot be grasped, so how can there be arising? The four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the dharma gate of liberation through emptiness is ultimately without ownership — already cannot be grasped, so how can there be arising? The dharma gates of liberation through signlessness and wishlessness are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the five kinds of eyes are ultimately without ownership — already cannot be grasped, so how can there be arising? The six supernatural powers are ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the ten powers of the Buddha are ultimately without ownership — already cannot be grasped, so how can there be arising? 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 ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the wisdom of all-knowing is ultimately without ownership — already cannot be grasped, so how can there be arising? The wisdom of the aspects of the path and wisdom of all aspects are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the dharma of non-forgetfulness is ultimately without ownership — already cannot be grasped, so how can there be arising? The nature of constant equanimity is ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, all the dhāraṇī dharma gates are ultimately without ownership — already cannot be grasped, so how can there be arising? All the samādhi dharma gates are ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the stage of Extreme Joy is ultimately without ownership — already cannot be grasped, so how can there be arising? The stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the ordinary-person stage is ultimately without ownership — already cannot be grasped, so how can there be arising? 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 ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, the Śrāvaka vehicle is ultimately without ownership — already cannot be grasped, so how can there be arising? The Pratyekabuddha vehicle and the Great Vehicle are all ultimately without ownership — already cannot be grasped, so how can there be arising?
Śāriputra, for this reason I say: self… all ultimately have no arising.
At that time, the Elder Subhūti again answered Śāriputra:
“As the Venerable has asked, for what reason do I say that all dharmas likewise have no self-nature?”
Śāriputra, all dharmas have no self-nature of combination. Why? Because through combination dharmas arise, yet the self-nature is empty.
Śāriputra asked Subhūti:
“Which dharmas have no self-nature of combination?”
Subhūti replied:
“Śāriputra, form has no self-nature of combination; feeling, perception, formation, and consciousness all have no self-nature of combination.
Śāriputra, the eye base has no self-nature of combination; the ear, nose, tongue, body, and mind bases all have no self-nature of combination.
Śāriputra, the form base has no self-nature of combination; the sound, smell, taste, touch, and dharma bases all have no self-nature of combination.
Śāriputra, the eye element has no self-nature of combination; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition all have no self-nature of combination.
Śāriputra, the ear element has no self-nature of combination; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition all have no self-nature of combination.
Śāriputra, the nose element has no self-nature of combination; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition all have no self-nature of combination.
Śāriputra, the tongue element has no self-nature of combination; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition all have no self-nature of combination.
Śāriputra, the body element has no self-nature of combination; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition all have no self-nature of combination.
Śāriputra, the mind element has no self-nature of combination; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition all have no self-nature of combination.
Śāriputra, the earth element has no self-nature of combination; the water, fire, wind, space, and consciousness elements all have no self-nature of combination.
Śāriputra, ignorance has no self-nature of combination; 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 all have no self-nature of combination.
Śāriputra, inner emptiness has no self-nature of combination; 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 all have no self-nature of combination.
Śāriputra, the perfection of generosity has no self-nature of combination; the perfections of pure precepts, patience, energy, meditation, and wisdom all have no self-nature of combination.
Śāriputra, the four dhyānas have no self-nature of combination; the four immeasurables and four formless concentrations all have no self-nature of combination.
Śāriputra, the eight liberations have no self-nature of combination; the eight spheres of mastery, nine successive concentrations, and ten totalities all have no self-nature of combination.
Śāriputra, the four foundations of mindfulness have no self-nature of combination; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path all have no self-nature of combination.
Śāriputra, the dharma gate of liberation through emptiness has no self-nature of combination; the dharma gates of liberation through signlessness and wishlessness all have no self-nature of combination.
Śāriputra, the five kinds of eyes have no self-nature of combination; the six supernatural powers all have no self-nature of combination.
Śāriputra, the ten powers of the Buddha have no self-nature of combination; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha all have no self-nature of combination.
Śāriputra, the wisdom of all-knowing has no self-nature of combination; the wisdom of the aspects of the path and wisdom of all aspects all have no self-nature of combination.
Śāriputra, the dharma of non-forgetfulness has no self-nature of combination; the nature of constant equanimity all has no self-nature of combination.
Śāriputra, all the dhāraṇī dharma gates have no self-nature of combination; all the samādhi dharma gates all have no self-nature of combination.
Śāriputra, the stage of Extreme Joy has no self-nature of combination; the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma all have no self-nature of combination.
Śāriputra, the ordinary-person stage has no self-nature of combination; the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, and Tathāgata stage all have no self-nature of combination.
Śāriputra, the Śrāvaka vehicle has no self-nature of combination; the Pratyekabuddha vehicle and the Great Vehicle all have no self-nature of combination.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
Furthermore, Śāriputra, all dharmas are neither permanent nor do they perish. Why? Because all dharmas are not permanent, their nature is inexhaustible.
Śāriputra asked Subhūti:
“Which dharmas are neither permanent nor do they perish?”
Subhūti replied:
“Śāriputra, form is not permanent and does not perish; feeling, perception, formation, and consciousness are not permanent and do not perish.
Śāriputra, the eye base is not permanent and does not perish; the ear, nose, tongue, body, and mind bases are not permanent and do not perish.
Śāriputra, the form base is not permanent and does not perish; the sound, smell, taste, touch, and dharma bases are not permanent and do not perish.
Śāriputra, the eye element is not permanent and does not perish; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are not permanent and do not perish.
Śāriputra, the ear element is not permanent and does not perish; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are not permanent and do not perish.
Śāriputra, the nose element is not permanent and does not perish; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are not permanent and do not perish.
Śāriputra, the tongue element is not permanent and does not perish; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are not permanent and do not perish.
Śāriputra, the body element is not permanent and does not perish; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are not permanent and do not perish.
Śāriputra, the mind element is not permanent and does not perish; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are not permanent and do not perish.
Śāriputra, the earth element is not permanent and does not perish; the water, fire, wind, space, and consciousness elements are not permanent and do not perish.
Śāriputra, the noble truth of suffering is not permanent and does not perish; the noble truths of origination, cessation, and the path are not permanent and do not perish.
Śāriputra, ignorance is not permanent and does not perish; 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 not permanent and do not perish.
Śāriputra, inner emptiness is not permanent and does not perish; 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 not permanent and do not perish.
Śāriputra, the perfection of generosity is not permanent and does not perish; the perfections of pure precepts, patience, energy, meditation, and wisdom are not permanent and do not perish.
Śāriputra, the four dhyānas are not permanent and do not perish; the four immeasurables and four formless concentrations are not permanent and do not perish.
Śāriputra, the eight liberations are not permanent and do not perish; the eight spheres of mastery, nine successive concentrations, and ten totalities are not permanent and do not perish.
Śāriputra, the four foundations of mindfulness are not permanent 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 permanent and do not perish.
Śāriputra, the dharma gate of liberation through emptiness is not permanent and does not perish; the dharma gates of liberation through signlessness and wishlessness are not permanent and do not perish.
Śāriputra, the five kinds of eyes are not permanent and do not perish; the six supernatural powers are not permanent and do not perish.
Śāriputra, the ten powers of the Buddha are not permanent 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 permanent and do not perish.
Śāriputra, the wisdom of all-knowing is not permanent and does not perish; the wisdom of the aspects of the path and wisdom of all aspects are not permanent and do not perish.
Śāriputra, the dharma of non-forgetfulness is not permanent and does not perish; the nature of constant equanimity is not permanent and does not perish.
Śāriputra, all the dhāraṇī dharma gates are not permanent and do not perish; all the samādhi dharma gates are not permanent and do not perish.
Śāriputra, the stage of Extreme Joy is not permanent 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 permanent and do not perish.
Śāriputra, the ordinary-person stage is not permanent 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 permanent and do not perish.
Śāriputra, the Śrāvaka vehicle is not permanent and does not perish; the Pratyekabuddha vehicle and the Great Vehicle are not permanent and do not perish.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
Furthermore, Śāriputra, all dharmas are neither pleasurable nor do they perish. Why? Because all dharmas are not pleasurable, their nature is inexhaustible.
Śāriputra asked Subhūti:
“Which dharmas are neither pleasurable nor do they perish?”
Subhūti replied:
“Śāriputra, form is not pleasurable and does not perish; feeling, perception, formation, and consciousness are not pleasurable and do not perish.
Śāriputra, the eye base is not pleasurable and does not perish; the ear, nose, tongue, body, and mind bases are not pleasurable and do not perish.
Śāriputra, the form base is not pleasurable and does not perish; the sound, smell, taste, touch, and dharma bases are not pleasurable and do not perish.
Śāriputra, the eye element is not pleasurable and does not perish; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are not pleasurable and do not perish.
Śāriputra, the ear element is not pleasurable and does not perish; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are not pleasurable and do not perish.
Śāriputra, the nose element is not pleasurable and does not perish; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are not pleasurable and do not perish.
Śāriputra, the tongue element is not pleasurable and does not perish; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are not pleasurable and do not perish.
Śāriputra, the body element is not pleasurable and does not perish; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are not pleasurable and do not perish.
Śāriputra, the mind element is not pleasurable and does not perish; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are not pleasurable and do not perish.
Śāriputra, the earth element is not pleasurable and does not perish; the water, fire, wind, space, and consciousness elements are not pleasurable and do not perish.
Śāriputra, the noble truth of suffering is not pleasurable and does not perish; the noble truths of origination, cessation, and the path are not pleasurable and do not perish.
Śāriputra, ignorance is not pleasurable and does not perish; 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 not pleasurable and do not perish.
Śāriputra, inner emptiness is not pleasurable and does not perish; 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 not pleasurable and do not perish.
Śāriputra, the perfection of generosity is not pleasurable and does not perish; the perfections of pure precepts, patience, energy, meditation, and wisdom are not pleasurable and do not perish.
Śāriputra, the four dhyānas are not pleasurable and do not perish; the four immeasurables and four formless concentrations are not pleasurable and do not perish.
Śāriputra, the eight liberations are not pleasurable and do not perish; the eight spheres of mastery, nine successive concentrations, and ten totalities are not pleasurable and do not perish.
Śāriputra, the four foundations of mindfulness are not pleasurable 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 pleasurable and do not perish.
Śāriputra, the dharma gate of liberation through emptiness is not pleasurable and does not perish; the dharma gates of liberation through signlessness and wishlessness are not pleasurable and do not perish.
Śāriputra, the five kinds of eyes are not pleasurable and do not perish; the six supernatural powers are not pleasurable and do not perish.
Śāriputra, the ten powers of the Buddha are not pleasurable 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 pleasurable and do not perish.
Śāriputra, the wisdom of all-knowing is not pleasurable and does not perish; the wisdom of the aspects of the path and wisdom of all aspects are not pleasurable and do not perish.
Śāriputra, the dharma of non-forgetfulness is not pleasurable and does not perish; the nature of constant equanimity is not pleasurable and does not perish.
Śāriputra, all the dhāraṇī dharma gates are not pleasurable and do not perish; all the samādhi dharma gates are not pleasurable and do not perish.
Śāriputra, the stage of Extreme Joy is not pleasurable 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 pleasurable and do not perish.
Śāriputra, the ordinary-person stage is not pleasurable 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 pleasurable and do not perish.
Śāriputra, the Śrāvaka vehicle is not pleasurable and does not perish; the Pratyekabuddha vehicle and the Great Vehicle are not pleasurable and do not perish.
Śāriputra, for this reason I say that all dharmas likewise have no self-nature.
Furthermore, Śāriputra, all dharmas are neither self nor do they perish. Why? Because all dharmas are not self, their nature is inexhaustible.
Śāriputra asked Subhūti:
“Which dharmas are neither self nor do they perish?”
Subhūti replied:
“Śāriputra, form is not self and does not perish; feeling, perception, formation, and consciousness are not self and do not perish.
Śāriputra, the eye base is not self and does not perish; the ear, nose, tongue, body, and mind bases are not self and do not perish.
Śāriputra, the form base is not self and does not perish; the sound, smell, taste, touch, and dharma bases are not self and do not perish.
Śāriputra, the eye element is not self and does not perish; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are not self and do not perish.
Śāriputra, the ear element is not self and does not perish; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are not self and do not perish.
Śāriputra, the nose element is not self and does not perish; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are not self and do not perish.
Śāriputra, the tongue element is not self and does not perish; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are not self and do not perish.
Śāriputra, the body element is not self and does not perish; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are not self and do not perish.
Śāriputra, the mind element is not self and does not perish; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are not self and do not perish.
Śāriputra, the earth element is not self and does not perish; the water, fire, wind, space, and consciousness elements are not self and do not perish.
Śāriputra, the noble truth of suffering is not self and does not perish; the noble truths of origination, cessation, and the path are not self and do not perish.
Śāriputra, ignorance is not self and does not perish; 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 not self and do not perish.
Śāriputra, inner emptiness is not self and does not perish; 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 not self and do not perish.