THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 73
Chapter 19: PRACTICES OF CONTEMPLATION (4)
At that time, Śāriputra asked Subhūti:
“For what reason do you say that form… is without arising and hence is not form…?”
Subhūti replied:
“Śāriputra, form and the nature of form are empty; within this emptiness of nature there is no arising, no form. Feeling, perception, formation, and consciousness and the nature of feeling, perception, formation, and consciousness are empty; within this emptiness of nature there is no arising, no feeling, perception, formation, or consciousness.
Śāriputra, for this reason I say: form is without arising hence is not form; feeling, perception, formation, and consciousness are without arising hence are not feeling, perception, formation, or consciousness.
Śāriputra, the eye base and the nature of the eye base are empty; within this emptiness of nature there is no arising, no eye base. The ear, nose, tongue, body, and mind bases and the nature of the ear, nose, tongue, body, and mind bases are empty; within this emptiness of nature there is no arising, no ear, nose, tongue, body, or mind base.
Śāriputra, for this reason I say: the eye base is without arising hence is not the eye base; the ear, nose, tongue, body, and mind bases are without arising hence are not the ear, nose, tongue, body, or mind base.
Śāriputra, the form base and the nature of the form base are empty; within this emptiness of nature there is no arising, no form base. The sound, smell, taste, touch, and dharma bases and the nature of the sound, smell, taste, touch, and dharma bases are empty; within this emptiness of nature there is no arising, no sound, smell, taste, touch, or dharma base.
Śāriputra, for this reason I say: the form base is without arising hence is not the form base; the sound, smell, taste, touch, and dharma bases are without arising hence are not the sound, smell, taste, touch, or dharma base.
Śāriputra, the eye element and the nature of the eye element are empty; within this emptiness of nature there is no arising, no eye element. The form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition and the nature of the form element through the feelings arising from eye contact as condition are empty; within this emptiness of nature there is no arising, no form element through the feelings arising from eye contact as condition.
Śāriputra, for this reason I say: the eye element is without arising hence is not the eye element; the form element through the feelings arising from eye contact as condition are without arising hence are not the form element through the feelings arising from eye contact as condition.
Śāriputra, the ear element and the nature of the ear element are empty; within this emptiness of nature there is no arising, no ear element. The sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition and the nature of the sound element through the feelings arising from ear contact as condition are empty; within this emptiness of nature there is no arising, no sound element through the feelings arising from ear contact as condition.
Śāriputra, for this reason I say: the ear element is without arising hence is not the ear element; the sound element through the feelings arising from ear contact as condition are without arising hence are not the sound element through the feelings arising from ear contact as condition.
Śāriputra, the nose element and the nature of the nose element are empty; within this emptiness of nature there is no arising, no nose element. The smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition and the nature of the smell element through the feelings arising from nose contact as condition are empty; within this emptiness of nature there is no arising, no smell element through the feelings arising from nose contact as condition.
Śāriputra, for this reason I say: the nose element is without arising hence is not the nose element; the smell element through the feelings arising from nose contact as condition are without arising hence are not the smell element through the feelings arising from nose contact as condition.
Śāriputra, the tongue element and the nature of the tongue element are empty; within this emptiness of nature there is no arising, no tongue element. The taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition and the nature of the taste element through the feelings arising from tongue contact as condition are empty; within this emptiness of nature there is no arising, no taste element through the feelings arising from tongue contact as condition.
Śāriputra, for this reason I say: the tongue element is without arising hence is not the tongue element; the taste element through the feelings arising from tongue contact as condition are without arising hence are not the taste element through the feelings arising from tongue contact as condition.
Śāriputra, the body element and the nature of the body element are empty; within this emptiness of nature there is no arising, no body element. The touch element, body consciousness element, body contact, and the feelings arising from body contact as condition and the nature of the touch element through the feelings arising from body contact as condition are empty; within this emptiness of nature there is no arising, no touch element through the feelings arising from body contact as condition.
Śāriputra, for this reason I say: the body element is without arising hence is not the body element; the touch element through the feelings arising from body contact as condition are without arising hence are not the touch element through the feelings arising from body contact as condition.
Śāriputra, the mind element and the nature of the mind element are empty; within this emptiness of nature there is no arising, no mind element. The dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition and the nature of the dharma element through the feelings arising from mind contact as condition are empty; within this emptiness of nature there is no arising, no dharma element through the feelings arising from mind contact as condition.
Śāriputra, for this reason I say: the mind element is without arising hence is not the mind element; the dharma element through the feelings arising from mind contact as condition are without arising hence are not the dharma element through the feelings arising from mind contact as condition.
Śāriputra, the earth element and the nature of the earth element are empty; within this emptiness of nature there is no arising, no earth element. The water, fire, wind, space, and consciousness elements and the nature of the water, fire, wind, space, and consciousness elements are empty; within this emptiness of nature there is no arising, no water, fire, wind, space, or consciousness element.
Śāriputra, for this reason I say: the earth element is without arising hence is not the earth element; the water, fire, wind, space, and consciousness elements are without arising hence are not the water, fire, wind, space, or consciousness element.
Śāriputra, the noble truth of suffering and the nature of the noble truth of suffering are empty; within this emptiness of nature there is no arising, no noble truth of suffering. The noble truths of origination, cessation, and the path and the nature of the noble truths of origination, cessation, and the path are empty; within this emptiness of nature there is no arising, no noble truth of origination, cessation, or the path.
Śāriputra, for this reason I say: the noble truth of suffering is without arising hence is not the noble truth of suffering; the noble truths of origination, cessation, and the path are without arising hence are not the noble truths of origination, cessation, or the path.
Śāriputra, ignorance and the nature of ignorance are empty; within this emptiness of nature there is no arising, no ignorance. 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 and the nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are empty; within this emptiness of nature there is no arising, no formations through aging-and-death with sorrow, lamentation, pain, grief, and despair.
Śāriputra, for this reason I say: ignorance is without arising hence is not ignorance; formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are without arising hence are not formations through aging-and-death with sorrow, lamentation, pain, grief, and despair.
Śāriputra, inner emptiness and the nature of inner emptiness are empty; within this emptiness of nature there is no arising, no inner emptiness. 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 and the nature of outer emptiness through emptiness of non-nature-self-nature are empty; within this emptiness of nature there is no arising, no outer emptiness through emptiness of non-nature-self-nature.
Śāriputra, for this reason I say: inner emptiness is without arising hence is not inner emptiness; outer emptiness through emptiness of non-nature-self-nature are without arising hence are not outer emptiness through emptiness of non-nature-self-nature.
Śāriputra, the perfection of generosity and the nature of the perfection of generosity are empty; within this emptiness of nature there is no arising, no perfection of generosity. The perfections of pure precepts, patience, energy, meditation, and wisdom and the nature of the perfections of pure precepts, patience, energy, meditation, and wisdom are empty; within this emptiness of nature there is no arising, no perfections of pure precepts, patience, energy, meditation, or wisdom.
Śāriputra, for this reason I say: the perfection of generosity is without arising hence is not the perfection of generosity; the perfections of pure precepts, patience, energy, meditation, and wisdom are without arising hence are not the perfections of pure precepts, patience, energy, meditation, or wisdom.
Śāriputra, the four dhyānas and the nature of the four dhyānas are empty; within this emptiness of nature there is no arising, no four dhyānas. The four immeasurables and four formless concentrations and the nature of the four immeasurables and four formless concentrations are empty; within this emptiness of nature there is no arising, no four immeasurables or four formless concentrations.
Śāriputra, for this reason I say: the four dhyānas are without arising hence are not the four dhyānas; the four immeasurables and four formless concentrations are without arising hence are not the four immeasurables or four formless concentrations.
Śāriputra, the eight liberations and the nature of the eight liberations are empty; within this emptiness of nature there is no arising, no eight liberations. The eight spheres of mastery, nine successive concentrations, and ten totalities and the nature of the eight spheres of mastery, nine successive concentrations, and ten totalities are empty; within this emptiness of nature there is no arising, no eight spheres of mastery, nine successive concentrations, or ten totalities.
Śāriputra, for this reason I say: the eight liberations are without arising hence are not the eight liberations; the eight spheres of mastery, nine successive concentrations, and ten totalities are without arising hence are not the eight spheres of mastery, nine successive concentrations, or ten totalities.
Śāriputra, the four foundations of mindfulness and the nature of the four foundations of mindfulness are empty; within this emptiness of nature there is no arising, no four foundations of mindfulness. The four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path and the nature of the four right efforts through the noble eightfold path are empty; within this emptiness of nature there is no arising, no four right efforts through the noble eightfold path.
Śāriputra, for this reason I say: the four foundations of mindfulness are without arising hence are not the four foundations of mindfulness; the four right efforts through the noble eightfold path are without arising hence are not the four right efforts through the noble eightfold path.
Śāriputra, the dharma gate of liberation through emptiness and the nature of the dharma gate of liberation through emptiness are empty; within this emptiness of nature there is no arising, no dharma gate of liberation through emptiness. The dharma gates of liberation through signlessness and wishlessness and the nature of the dharma gates of liberation through signlessness and wishlessness are empty; within this emptiness of nature there is no arising, no dharma gate of liberation through signlessness or wishlessness.
Śāriputra, for this reason I say: the dharma gate of liberation through emptiness is without arising hence is not the dharma gate of liberation through emptiness; the dharma gates of liberation through signlessness and wishlessness are without arising hence are not the dharma gates of liberation through signlessness or wishlessness.
Śāriputra, the five kinds of eyes and the nature of the five kinds of eyes are empty; within this emptiness of nature there is no arising, no five kinds of eyes. The six supernatural powers and the nature of the six supernatural powers are empty; within this emptiness of nature there is no arising, no six supernatural powers.
Śāriputra, for this reason I say: the five kinds of eyes are without arising hence are not the five kinds of eyes; the six supernatural powers are without arising hence are not the six supernatural powers.
Śāriputra, the ten powers of the Buddha and the nature of the ten powers of the Buddha are empty; within this emptiness of nature there is no arising, no ten powers of the Buddha. The four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha and the nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha are empty; within this emptiness of nature there is no arising, no four fearlessnesses through the eighteen unshared qualities of the Buddha.
Śāriputra, for this reason I say: the ten powers of the Buddha are without arising hence are not the ten powers of the Buddha; the four fearlessnesses through the eighteen unshared qualities of the Buddha are without arising hence are not the four fearlessnesses through the eighteen unshared qualities of the Buddha.
Śāriputra, suchness and the nature of suchness are empty; within this emptiness of nature there is no arising, no suchness. The dharma realm, dharma nature, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm and the nature of the dharma realm through the inconceivable realm are empty; within this emptiness of nature there is no arising, no dharma realm through the inconceivable realm.
Śāriputra, for this reason I say: suchness is without arising hence is not suchness; the dharma realm through the inconceivable realm are without arising hence are not the dharma realm through the inconceivable realm.
Śāriputra, the fruit of Supreme Enlightenment and the nature of the fruit of Supreme Enlightenment are empty; within this emptiness of nature there is no arising, no fruit of Supreme Enlightenment. The wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects and the nature of the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects are empty; within this emptiness of nature there is no arising, no wisdom of all-knowing, wisdom of the aspects of the path, or wisdom of all aspects.
Śāriputra, for this reason I say: the fruit of Supreme Enlightenment is without arising hence is not the fruit of Supreme Enlightenment; the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects are without arising hence are not the wisdom of all-knowing, wisdom of the aspects of the path, or wisdom of all aspects.
Śāriputra, the dharma of non-forgetfulness and the nature of the dharma of non-forgetfulness are empty; within this emptiness of nature there is no arising, no dharma of non-forgetfulness. The nature of constant equanimity and the nature of the nature of constant equanimity are empty; within this emptiness of nature there is no arising, no nature of constant equanimity.
Śāriputra, for this reason I say: the dharma of non-forgetfulness is without arising hence is not the dharma of non-forgetfulness; the nature of constant equanimity is without arising hence is not the nature of constant equanimity.
Śāriputra, all the dhāraṇī dharma gates and the nature of all the dhāraṇī dharma gates are empty; within this emptiness of nature there is no arising, no dhāraṇī dharma gates. All the samādhi dharma gates and the nature of all the samādhi dharma gates are empty; within this emptiness of nature there is no arising, no samādhi dharma gates.
Śāriputra, for this reason I say: all the dhāraṇī dharma gates are without arising hence are not all the dhāraṇī dharma gates; all the samādhi dharma gates are without arising hence are not all the samādhi dharma gates.
Śāriputra asked Subhūti:
“For what reason do you say that form… is without ceasing and hence is not form…?”
Subhūti replied:
“Śāriputra, form and the nature of form are empty; within this emptiness of nature there is no ceasing, no form. Feeling, perception, formation, and consciousness and the nature of feeling, perception, formation, and consciousness are empty; within this emptiness of nature there is no ceasing, no feeling, perception, formation, or consciousness.
Śāriputra, for this reason I say: form is without ceasing hence is not form; feeling, perception, formation, and consciousness are without ceasing hence are not feeling, perception, formation, or consciousness.
Śāriputra, the eye base and the nature of the eye base are empty; within this emptiness of nature there is no ceasing, no eye base. The ear, nose, tongue, body, and mind bases and the nature of the ear, nose, tongue, body, and mind bases are empty; within this emptiness of nature there is no ceasing, no ear, nose, tongue, body, or mind base.
Śāriputra, for this reason I say: the eye base is without ceasing hence is not the eye base; the ear, nose, tongue, body, and mind bases are without ceasing hence are not the ear, nose, tongue, body, or mind base.
Śāriputra, the form base and the nature of the form base are empty; within this emptiness of nature there is no ceasing, no form base. The sound, smell, taste, touch, and dharma bases and the nature of the sound, smell, taste, touch, and dharma bases are empty; within this emptiness of nature there is no ceasing, no sound, smell, taste, touch, or dharma base.
Śāriputra, for this reason I say: the form base is without ceasing hence is not the form base; the sound, smell, taste, touch, and dharma bases are without ceasing hence are not the sound, smell, taste, touch, or dharma base.
Śāriputra, the eye element and the nature of the eye element are empty; within this emptiness of nature there is no ceasing, no eye element. The form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition and the nature of the form element through the feelings arising from eye contact as condition are empty; within this emptiness of nature there is no ceasing, no form element through the feelings arising from eye contact as condition.
Śāriputra, for this reason I say: the eye element is without ceasing hence is not the eye element; the form element through the feelings arising from eye contact as condition are without ceasing hence are not the form element through the feelings arising from eye contact as condition.
Śāriputra, the ear element and the nature of the ear element are empty; within this emptiness of nature there is no ceasing, no ear element. The sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition and the nature of the sound element through the feelings arising from ear contact as condition are empty; within this emptiness of nature there is no ceasing, no sound element through the feelings arising from ear contact as condition.
Śāriputra, for this reason I say: the ear element is without ceasing hence is not the ear element; the sound element through the feelings arising from ear contact as condition are without ceasing hence are not the sound element through the feelings arising from ear contact as condition.
Śāriputra, the nose element and the nature of the nose element are empty; within this emptiness of nature there is no ceasing, no nose element. The smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition and the nature of the smell element through the feelings arising from nose contact as condition are empty; within this emptiness of nature there is no ceasing, no smell element through the feelings arising from nose contact as condition.
Śāriputra, for this reason I say: the nose element is without ceasing hence is not the nose element; the smell element through the feelings arising from nose contact as condition are without ceasing hence are not the smell element through the feelings arising from nose contact as condition.
Śāriputra, the tongue element and the nature of the tongue element are empty; within this emptiness of nature there is no ceasing, no tongue element. The taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition and the nature of the taste element through the feelings arising from tongue contact as condition are empty; within this emptiness of nature there is no ceasing, no taste element through the feelings arising from tongue contact as condition.
Śāriputra, for this reason I say: the tongue element is without ceasing hence is not the tongue element; the taste element through the feelings arising from tongue contact as condition are without ceasing hence are not the taste element through the feelings arising from tongue contact as condition.
Śāriputra, the body element and the nature of the body element are empty; within this emptiness of nature there is no ceasing, no body element. The touch element, body consciousness element, body contact, and the feelings arising from body contact as condition and the nature of the touch element through the feelings arising from body contact as condition are empty; within this emptiness of nature there is no ceasing, no touch element through the feelings arising from body contact as condition.
Śāriputra, for this reason I say: the body element is without ceasing hence is not the body element; the touch element through the feelings arising from body contact as condition are without ceasing hence are not the touch element through the feelings arising from body contact as condition.
Śāriputra, the mind element and the nature of the mind element are empty; within this emptiness of nature there is no ceasing, no mind element. The dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition and the nature of the dharma element through the feelings arising from mind contact as condition are empty; within this emptiness of nature there is no ceasing, no dharma element through the feelings arising from mind contact as condition.
Śāriputra, for this reason I say: the mind element is without ceasing hence is not the mind element; the dharma element through the feelings arising from mind contact as condition are without ceasing hence are not the dharma element through the feelings arising from mind contact as condition.
Śāriputra, the earth element and the nature of the earth element are empty; within this emptiness of nature there is no ceasing, no earth element. The water, fire, wind, space, and consciousness elements and the nature of the water, fire, wind, space, and consciousness elements are empty; within this emptiness of nature there is no ceasing, no water, fire, wind, space, or consciousness element.
Śāriputra, for this reason I say: the earth element is without ceasing hence is not the earth element; the water, fire, wind, space, and consciousness elements are without ceasing hence are not the water, fire, wind, space, or consciousness element.
Śāriputra, the noble truth of suffering and the nature of the noble truth of suffering are empty; within this emptiness of nature there is no ceasing, no noble truth of suffering. The noble truths of origination, cessation, and the path and the nature of the noble truths of origination, cessation, and the path are empty; within this emptiness of nature there is no ceasing, no noble truth of origination, cessation, or the path.
Śāriputra, for this reason I say: the noble truth of suffering is without ceasing hence is not the noble truth of suffering; the noble truths of origination, cessation, and the path are without ceasing hence are not the noble truths of origination, cessation, or the path.
Śāriputra, ignorance and the nature of ignorance are empty; within this emptiness of nature there is no ceasing, no ignorance. 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 and the nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are empty; within this emptiness of nature there is no ceasing, no formations through aging-and-death with sorrow, lamentation, pain, grief, and despair.
Śāriputra, for this reason I say: ignorance is without ceasing hence is not ignorance; formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are without ceasing hence are not formations through aging-and-death with sorrow, lamentation, pain, grief, and despair.
Śāriputra, inner emptiness and the nature of inner emptiness are empty; within this emptiness of nature there is no ceasing, no inner emptiness. 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 and the nature of outer emptiness through emptiness of non-nature-self-nature are empty; within this emptiness of nature there is no ceasing, no outer emptiness through emptiness of non-nature-self-nature.
Śāriputra, for this reason I say: inner emptiness is without ceasing hence is not inner emptiness; outer emptiness through emptiness of non-nature-self-nature are without ceasing hence are not outer emptiness through emptiness of non-nature-self-nature.
Śāriputra, the perfection of generosity and the nature of the perfection of generosity are empty; within this emptiness of nature there is no ceasing, no perfection of generosity. The perfections of pure precepts, patience, energy, meditation, and wisdom and the nature of the perfections of pure precepts, patience, energy, meditation, and wisdom are empty; within this emptiness of nature there is no ceasing, no perfections of pure precepts, patience, energy, meditation, or wisdom.
Śāriputra, for this reason I say: the perfection of generosity is without ceasing hence is not the perfection of generosity; the perfections of pure precepts, patience, energy, meditation, and wisdom are without ceasing hence are not the perfections of pure precepts, patience, energy, meditation, or wisdom.
Śāriputra, the four dhyānas and the nature of the four dhyānas are empty; within this emptiness of nature there is no ceasing, no four dhyānas. The four immeasurables and four formless concentrations and the nature of the four immeasurables and four formless concentrations are empty; within this emptiness of nature there is no ceasing, no four immeasurables or four formless concentrations.
Śāriputra, for this reason I say: the four dhyānas are without ceasing hence are not the four dhyānas; the four immeasurables and four formless concentrations are without ceasing hence are not the four immeasurables or four formless concentrations.
Śāriputra, the eight liberations and the nature of the eight liberations are empty; within this emptiness of nature there is no ceasing, no eight liberations. The eight spheres of mastery, nine successive concentrations, and ten totalities and the nature of the eight spheres of mastery, nine successive concentrations, and ten totalities are empty; within this emptiness of nature there is no ceasing, no eight spheres of mastery, nine successive concentrations, or ten totalities.
Śāriputra, for this reason I say: the eight liberations are without ceasing hence are not the eight liberations; the eight spheres of mastery, nine successive concentrations, and ten totalities are without ceasing hence are not the eight spheres of mastery, nine successive concentrations, or ten totalities.
Śāriputra, the four foundations of mindfulness and the nature of the four foundations of mindfulness are empty; within this emptiness of nature there is no ceasing, no four foundations of mindfulness. The four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path and the nature of the four right efforts through the noble eightfold path are empty; within this emptiness of nature there is no ceasing, no four right efforts through the noble eightfold path.
Śāriputra, for this reason I say: the four foundations of mindfulness are without ceasing hence are not the four foundations of mindfulness; the four right efforts through the noble eightfold path are without ceasing hence are not the four right efforts through the noble eightfold path.
Śāriputra, the dharma gate of liberation through emptiness and the nature of the dharma gate of liberation through emptiness are empty; within this emptiness of nature there is no ceasing, no dharma gate of liberation through emptiness. The dharma gates of liberation through signlessness and wishlessness and the nature of the dharma gates of liberation through signlessness and wishlessness are empty; within this emptiness of nature there is no ceasing, no dharma gate of liberation through signlessness or wishlessness.
Śāriputra, for this reason I say: the dharma gate of liberation through emptiness is without ceasing hence is not the dharma gate of liberation through emptiness; the dharma gates of liberation through signlessness and wishlessness are without ceasing hence are not the dharma gates of liberation through signlessness or wishlessness.
Śāriputra, the five kinds of eyes and the nature of the five kinds of eyes are empty; within this emptiness of nature there is no ceasing, no five kinds of eyes. The six supernatural powers and the nature of the six supernatural powers are empty; within this emptiness of nature there is no ceasing, no six supernatural powers.
Śāriputra, for this reason I say: the five kinds of eyes are without ceasing hence are not the five kinds of eyes; the six supernatural powers are without ceasing hence are not the six supernatural powers.
Śāriputra, the ten powers of the Buddha and the nature of the ten powers of the Buddha are empty; within this emptiness of nature there is no ceasing, no ten powers of the Buddha. The four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha and the nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha are empty; within this emptiness of nature there is no ceasing, no four fearlessnesses through the eighteen unshared qualities of the Buddha.
Śāriputra, for this reason I say: the ten powers of the Buddha are without ceasing hence are not the ten powers of the Buddha; the four fearlessnesses through the eighteen unshared qualities of the Buddha are without ceasing hence are not the four fearlessnesses through the eighteen unshared qualities of the Buddha.
Śāriputra, suchness and the nature of suchness are empty; within this emptiness of nature there is no ceasing, no suchness. The dharma realm, dharma nature, nature of equality, nature of separation from extinction, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm and the nature of the dharma realm through the inconceivable realm are empty; within this emptiness of nature there is no ceasing, no dharma realm through the inconceivable realm.
Śāriputra, for this reason I say: suchness is without ceasing hence is not suchness; the dharma realm through the inconceivable realm are without ceasing hence are not the dharma realm through the inconceivable realm.
Śāriputra, the fruit of Supreme Enlightenment and the nature of the fruit of Supreme Enlightenment are empty; within this emptiness of nature there is no ceasing, no fruit of Supreme Enlightenment. The wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects and the nature of the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects are empty; within this emptiness of nature there is no ceasing, no wisdom of all-knowing, wisdom of the aspects of the path, or wisdom of all aspects.
Śāriputra, for this reason I say: the fruit of Supreme Enlightenment is without ceasing hence is not the fruit of Supreme Enlightenment; the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects are without ceasing hence are not the wisdom of all-knowing, wisdom of the aspects of the path, or wisdom of all aspects.
Śāriputra, the dharma of non-forgetfulness and the nature of the dharma of non-forgetfulness are empty; within this emptiness of nature there is no ceasing, no dharma of non-forgetfulness. The nature of constant equanimity and the nature of the nature of constant equanimity are empty; within this emptiness of nature there is no ceasing, no nature of constant equanimity.
Śāriputra, for this reason I say: the dharma of non-forgetfulness is without ceasing hence is not the dharma of non-forgetfulness; the nature of constant equanimity is without ceasing hence is not the nature of constant equanimity.
Śāriputra, all the dhāraṇī dharma gates and the nature of all the dhāraṇī dharma gates are empty; within this emptiness of nature there is no ceasing, no dhāraṇī dharma gates. All the samādhi dharma gates and the nature of all the samādhi dharma gates are empty; within this emptiness of nature there is no ceasing, no samādhi dharma gates.
Śāriputra, for this reason I say: all the dhāraṇī dharma gates are without ceasing hence are not all the dhāraṇī dharma gates; all the samādhi dharma gates are without ceasing hence are not all the samādhi dharma gates.
Śāriputra asked Subhūti:
“For what reason do you say that form… is non-dual and hence is not form…?”
Subhūti replied:
“Śāriputra, whether form, whether non-dual; whether feeling, perception, formation, or consciousness, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: form is non-dual hence is not form; feeling, perception, formation, and consciousness are non-dual hence are not feeling, perception, formation, or consciousness.
Śāriputra, whether the eye base, whether non-dual; whether the ear, nose, tongue, body, or mind base, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the eye base is non-dual hence is not the eye base; the ear, nose, tongue, body, and mind bases are non-dual hence are not the ear, nose, tongue, body, or mind base.
Śāriputra, whether the form base, whether non-dual; whether the sound, smell, taste, touch, or dharma base, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the form base is non-dual hence is not the form base; the sound, smell, taste, touch, and dharma bases are non-dual hence are not the sound, smell, taste, touch, or dharma base.
Śāriputra, whether the eye element, whether non-dual; whether the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the eye element is non-dual hence is not the eye element; the form element through the feelings arising from eye contact as condition are non-dual hence are not the form element through the feelings arising from eye contact as condition.
Śāriputra, whether the ear element, whether non-dual; whether the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the ear element is non-dual hence is not the ear element; the sound element through the feelings arising from ear contact as condition are non-dual hence are not the sound element through the feelings arising from ear contact as condition.
Śāriputra, whether the nose element, whether non-dual; whether the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the nose element is non-dual hence is not the nose element; the smell element through the feelings arising from nose contact as condition are non-dual hence are not the smell element through the feelings arising from nose contact as condition.
Śāriputra, whether the tongue element, whether non-dual; whether the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the tongue element is non-dual hence is not the tongue element; the taste element through the feelings arising from tongue contact as condition are non-dual hence are not the taste element through the feelings arising from tongue contact as condition.
Śāriputra, whether the body element, whether non-dual; whether the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the body element is non-dual hence is not the body element; the touch element through the feelings arising from body contact as condition are non-dual hence are not the touch element through the feelings arising from body contact as condition.
Śāriputra, whether the mind element, whether non-dual; whether the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the mind element is non-dual hence is not the mind element; the dharma element through the feelings arising from mind contact as condition are non-dual hence are not the dharma element through the feelings arising from mind contact as condition.
Śāriputra, whether the earth element, whether non-dual; whether the water, fire, wind, space, or consciousness element, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the earth element is non-dual hence is not the earth element; the water, fire, wind, space, and consciousness elements are non-dual hence are not the water, fire, wind, space, or consciousness element.
Śāriputra, whether the noble truth of suffering, whether non-dual; whether the noble truths of origination, cessation, or the path, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the noble truth of suffering is non-dual hence is not the noble truth of suffering; the noble truths of origination, cessation, and the path are non-dual hence are not the noble truths of origination, cessation, or the path.
Śāriputra, whether ignorance, whether non-dual; whether 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, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: ignorance is non-dual hence is not ignorance; formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are non-dual hence are not formations through aging-and-death with sorrow, lamentation, pain, grief, and despair.
Śāriputra, whether inner emptiness, whether non-dual; whether 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, or emptiness of non-nature-self-nature, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: inner emptiness is non-dual hence is not inner emptiness; outer emptiness through emptiness of non-nature-self-nature are non-dual hence are not outer emptiness through emptiness of non-nature-self-nature.
Śāriputra, whether the perfection of generosity, whether non-dual; whether the perfections of pure precepts, patience, energy, meditation, or wisdom, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the perfection of generosity is non-dual hence is not the perfection of generosity; the perfections of pure precepts, patience, energy, meditation, and wisdom are non-dual hence are not the perfections of pure precepts, patience, energy, meditation, or wisdom.
Śāriputra, whether the four dhyānas, whether non-dual; whether the four immeasurables or four formless concentrations, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the four dhyānas are non-dual hence are not the four dhyānas; the four immeasurables and four formless concentrations are non-dual hence are not the four immeasurables or four formless concentrations.
Śāriputra, whether the eight liberations, whether non-dual; whether the eight spheres of mastery, nine successive concentrations, or ten totalities, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the eight liberations are non-dual hence are not the eight liberations; the eight spheres of mastery, nine successive concentrations, and ten totalities are non-dual hence are not the eight spheres of mastery, nine successive concentrations, or ten totalities.
Śāriputra, whether the four foundations of mindfulness, whether non-dual; whether the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the four foundations of mindfulness are non-dual hence are not the four foundations of mindfulness; the four right efforts through the noble eightfold path are non-dual hence are not the four right efforts through the noble eightfold path.
Śāriputra, whether the dharma gate of liberation through emptiness, whether non-dual; whether the dharma gates of liberation through signlessness or wishlessness, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the dharma gate of liberation through emptiness is non-dual hence is not the dharma gate of liberation through emptiness; the dharma gates of liberation through signlessness and wishlessness are non-dual hence are not the dharma gates of liberation through signlessness or wishlessness.
Śāriputra, whether the five kinds of eyes, whether non-dual; whether the six supernatural powers, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the five kinds of eyes are non-dual hence are not the five kinds of eyes; the six supernatural powers are non-dual hence are not the six supernatural powers.
Śāriputra, whether the ten powers of the Buddha, whether non-dual; whether the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the ten powers of the Buddha are non-dual hence are not the ten powers of the Buddha; the four fearlessnesses through the eighteen unshared qualities of the Buddha are non-dual hence are not the four fearlessnesses through the eighteen unshared qualities of the Buddha.
Śāriputra, whether suchness, whether non-dual; whether the dharma realm, dharma nature, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, or the inconceivable realm, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: suchness is non-dual hence is not suchness; the dharma realm through the inconceivable realm are non-dual hence are not the dharma realm through the inconceivable realm.
Śāriputra, whether the fruit of Supreme Enlightenment, whether non-dual; whether the wisdom of all-knowing, wisdom of the aspects of the path, or wisdom of all aspects, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the fruit of Supreme Enlightenment is non-dual hence is not the fruit of Supreme Enlightenment; the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects are non-dual hence are not the wisdom of all-knowing, wisdom of the aspects of the path, or wisdom of all aspects.
Śāriputra, whether the dharma of non-forgetfulness, whether non-dual; whether the nature of constant equanimity, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: the dharma of non-forgetfulness is non-dual hence is not the dharma of non-forgetfulness; the nature of constant equanimity is non-dual hence is not the nature of constant equanimity.
Śāriputra, whether all the dhāraṇī dharma gates, whether non-dual; whether all the samādhi dharma gates, whether non-dual — all these dharmas are neither concordant nor non-concordant, neither with form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction; they all share one characteristic, called ‘having no characteristic.’
Śāriputra, for this reason I say: all the dhāraṇī dharma gates are non-dual hence are not all the dhāraṇī dharma gates; all the samādhi dharma gates are non-dual hence are not all the samādhi dharma gates.