“Ignorance does not have an essential nature arising from a conjunction, formative predispositions do not have an essential nature arising from a conjunction, consciousness does not have an essential nature arising from a conjunction, name and form do not have an essential nature arising from a conjunction, the six sense fields do not have an essential nature arising from a conjunction, sensory contact does not have an essential nature arising from a conjunction, sensation does not have an essential nature arising from a conjunction, craving does not have an essential nature arising from a conjunction, grasping does not have an essential nature arising from a conjunction, the rebirth process does not have an essential nature arising from a conjunction, birth does not have an essential nature arising from a conjunction, and aging and death do not have an essential nature arising from a conjunction.
“The perfection of generosity does not have an essential nature arising from a conjunction, the perfection of ethical discipline does not have an essential nature arising from a conjunction, the perfection of tolerance does not have an essential nature arising from a conjunction, the perfection of perseverance does not have an essential nature arising from a conjunction, the perfection of meditative concentration does not have an essential nature arising from a conjunction, and the perfection of wisdom does not have an essential nature arising from a conjunction.
“The emptiness of internal phenomena does not have an essential nature arising from a conjunction, the emptiness of external phenomena does not have an essential nature arising from a conjunction, the emptiness of external and internal phenomena does not have an essential nature arising from a conjunction, the emptiness of emptiness does not have an essential nature arising from a conjunction, the emptiness of great extent does not have an essential nature arising from a conjunction, the emptiness of ultimate reality does not have an essential nature arising from a conjunction, the emptiness of conditioned phenomena does not have an essential nature arising from a conjunction, the emptiness of unconditioned phenomena does not have an essential nature arising from a conjunction, the emptiness of the unlimited does not have an essential nature arising from a conjunction, the emptiness of that which has neither beginning nor end does not have an essential nature arising from a conjunction, the emptiness of nonexclusion does not have an essential nature arising from a conjunction, the emptiness of inherent nature does not have an essential nature arising from a conjunction, the emptiness of all phenomena does not have an essential nature arising from a conjunction, the emptiness of intrinsic defining characteristics does not have an essential nature arising from a conjunction, the emptiness of that which cannot be apprehended does not have an essential nature arising from a conjunction, the emptiness of nonentities does not have an essential nature arising from a conjunction, the emptiness of essential nature does not have an essential nature arising from a conjunction, and the emptiness of an essential nature of nonentities does not have an essential nature arising from a conjunction.
“The applications of mindfulness do not have an essential nature arising from a conjunction, the correct exertions do not have an essential nature arising from a conjunction, the supports for miraculous ability do not have an essential nature arising from a conjunction, the faculties do not have an essential nature arising from a conjunction, the powers do not have an essential nature arising from a conjunction, the branches of enlightenment do not have an essential nature arising from a conjunction, and the noble eightfold path does not have an essential nature arising from a conjunction.
“The truths of the noble ones do not have an essential nature arising from a conjunction, the meditative concentrations do not have an essential nature arising from a conjunction, the immeasurable attitudes do not have an essential nature arising from a conjunction, the formless absorptions do not have an essential nature arising from a conjunction, the eight liberations do not have an essential nature arising from a conjunction, the nine serial steps of meditative absorption do not have an essential nature arising from a conjunction, the emptiness, signlessness, and wishlessness gateways to liberation do not have an essential nature arising from a conjunction, the extrasensory powers do not have an essential nature arising from a conjunction, the meditative stabilities do not have an essential nature arising from a conjunction, the dhāraṇī gateways do not have an essential nature arising from a conjunction, the ten powers of the tathāgatas do not have an essential nature arising from a conjunction, the four fearlessnesses do not have an essential nature arising from a conjunction, the four kinds of exact knowledge do not have an essential nature arising from a conjunction, great loving kindness does not have an essential nature arising from a conjunction, great compassion does not have an essential nature arising from a conjunction, and the eighteen distinct qualities of the buddhas do not have an essential nature arising from a conjunction.
“Moreover, Venerable Śāradvatīputra, all phenomena are impermanent, but not because anything at all disappears.”
Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are impermanent, but not because anything at all disappears?”
“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are impermanent, but not because anything at all disappears; feelings are impermanent, but not because anything at all disappears; perceptions are impermanent, but not because anything at all disappears; formative predispositions are impermanent, but not because anything at all disappears; and consciousness is impermanent, but not because anything at all disappears.
“The eyes are impermanent, but not because anything at all disappears; the ears are impermanent, but not because anything at all disappears; the nose is impermanent, but not because anything at all disappears; the tongue is impermanent, but not because anything at all disappears; the body is impermanent, but not because anything at all disappears; and the mental faculty is impermanent, but not because anything at all disappears. Sights are impermanent, but not because anything at all disappears; sounds are impermanent, but not because anything at all disappears; odors are impermanent, but not because anything at all disappears; tastes are impermanent, but not because anything at all disappears; tangibles are impermanent, but not because anything at all disappears; and mental phenomena are impermanent, but not because anything at all disappears. Visual consciousness is impermanent, but not because anything at all disappears; auditory consciousness is impermanent, but not because anything at all disappears; olfactory consciousness is impermanent, but not because anything at all disappears; gustatory consciousness is impermanent, but not because anything at all disappears; tactile consciousness is impermanent, but not because anything at all disappears; and mental consciousness is impermanent, but not because anything at all disappears. Visually compounded sensory contact is impermanent, but not because anything at all disappears; aurally compounded sensory contact is impermanent, but not because anything at all disappears; nasally compounded sensory contact is impermanent, but not because anything at all disappears; lingually compounded sensory contact is impermanent, but not because anything at all disappears; corporeally compounded sensory contact is impermanent, but not because anything at all disappears; and mentally compounded sensory contact is impermanent, but not because anything at all disappears. Feelings conditioned by visually compounded sensory contact are impermanent, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are impermanent, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are impermanent, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are impermanent, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are impermanent, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are impermanent, but not because anything at all disappears.
“The earth element is impermanent, but not because anything at all disappears; the water element is impermanent, but not because anything at all disappears; the fire element is impermanent, but not because anything at all disappears; the wind element is impermanent, but not because anything at all disappears; the space element is impermanent, but not because anything at all disappears; and the consciousness element is impermanent, but not because anything at all disappears.
“Ignorance is impermanent, but not because anything at all disappears; formative predispositions are impermanent, but not because anything at all disappears; consciousness is impermanent, but not because anything at all disappears; name and form are impermanent, but not because anything at all disappears; the six sense fields are impermanent, but not because anything at all disappears; sensory contact is impermanent, but not because anything at all disappears; sensation is impermanent, but not because anything at all disappears; craving is impermanent, but not because anything at all disappears; grasping is impermanent, but not because anything at all disappears; the rebirth process is impermanent, but not because anything at all disappears; birth is impermanent, but not because anything at all disappears; and aging and death are impermanent, but not because anything at all disappears.
“The perfection of generosity is impermanent, but not because anything at all disappears; the perfection of ethical discipline is impermanent, but not because anything at all disappears; the perfection of tolerance is impermanent, but not because anything at all disappears; the perfection of perseverance is impermanent, but not because anything at all disappears; the perfection of meditative concentration is impermanent, but not because anything at all disappears; and the perfection of wisdom is impermanent, but not because anything at all disappears.
“The emptiness of internal phenomena is impermanent, but not because anything at all disappears; the emptiness of external phenomena is impermanent, but not because anything at all disappears; the emptiness of external and internal phenomena is impermanent, but not because anything at all disappears; the emptiness of emptiness is impermanent, but not because anything at all disappears; the emptiness of great extent is impermanent, but not because anything at all disappears; the emptiness of ultimate reality is impermanent, but not because anything at all disappears; the emptiness of conditioned phenomena is impermanent, but not because anything at all disappears; the emptiness of unconditioned phenomena is impermanent, but not because anything at all disappears; the emptiness of the unlimited is impermanent, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is impermanent, but not because anything at all disappears; the emptiness of nonexclusion is impermanent, but not because anything at all disappears; the emptiness of inherent nature is impermanent, but not because anything at all disappears; the emptiness of all phenomena is impermanent, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is impermanent, but not because anything at all disappears; the emptiness of that which cannot be apprehended is impermanent, but not because anything at all disappears; the emptiness of nonentities is impermanent, but not because anything at all disappears; the emptiness of essential nature is impermanent, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is impermanent, but not because anything at all disappears.
“The applications of mindfulness are impermanent, but not because anything at all disappears; the correct exertions are impermanent, but not because anything at all disappears; the supports for miraculous ability are impermanent, but not because anything at all disappears; the faculties are impermanent, but not because anything at all disappears; the powers are impermanent, but not because anything at all disappears; the branches of enlightenment are impermanent, but not because anything at all disappears; and the noble eightfold path is impermanent, but not because anything at all disappears.
“The truths of the noble ones are impermanent, but not because anything at all disappears; the meditative concentrations are impermanent, but not because anything at all disappears; the immeasurable attitudes are impermanent, but not because anything at all disappears; the formless absorptions are impermanent, but not because anything at all disappears; the eight liberations are impermanent, but not because anything at all disappears; the nine serial steps of meditative absorption are impermanent, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are impermanent, but not because anything at all disappears; the extrasensory powers are impermanent, but not because anything at all disappears; the meditative stabilities are impermanent, but not because anything at all disappears; the dhāraṇī gateways are impermanent, but not because anything at all disappears; the ten powers of the tathāgatas are impermanent, but not because anything at all disappears; the four fearlessnesses are impermanent, but not because anything at all disappears; the four kinds of exact knowledge are impermanent, but not because anything at all disappears; great loving kindness is impermanent, but not because anything at all disappears; great compassion is impermanent, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are impermanent, but not because anything at all disappears.
“If you ask why, Venerable Śāradvatīputra, it is because that which is suffering is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are impermanent, but not because anything at all disappears.
“Moreover, Venerable Śāradvatīputra, all phenomena are suffering, but not because anything at all disappears.”
Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are suffering, but not because anything at all disappears?”
“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are suffering, but not because anything at all disappears; feelings are suffering, but not because anything at all disappears; perceptions are suffering, but not because anything at all disappears; formative predispositions are suffering, but not because anything at all disappears; and consciousness is suffering, but not because anything at all disappears.
“Venerable Śāradvatīputra, the eyes are suffering, but not because anything at all disappears; the ears are suffering, but not because anything at all disappears; the nose is suffering, but not because anything at all disappears; the tongue is suffering, but not because anything at all disappears; the body is suffering, but not because anything at all disappears; and the mental faculty is suffering, but not because anything at all disappears. Sights are suffering, but not because anything at all disappears; sounds are suffering, but not because anything at all disappears; odors are suffering, but not because anything at all disappears; tastes are suffering, but not because anything at all disappears; tangibles are suffering, but not because anything at all disappears; and mental phenomena are suffering, but not because anything at all disappears. Visual consciousness is suffering, but not because anything at all disappears; auditory consciousness is suffering, but not because anything at all disappears; olfactory consciousness is suffering, but not because anything at all disappears; gustatory consciousness is suffering, but not because anything at all disappears; tactile consciousness is suffering, but not because anything at all disappears; and mental consciousness is suffering, but not because anything at all disappears. Visually compounded sensory contact is suffering, but not because anything at all disappears; aurally compounded sensory contact is suffering, but not because anything at all disappears; nasally compounded sensory contact is suffering, but not because anything at all disappears; lingually compounded sensory contact is suffering, but not because anything at all disappears; corporeally compounded sensory contact is suffering, but not because anything at all disappears; and mentally compounded sensory contact is suffering, but not because anything at all disappears. Feelings conditioned by visually compounded sensory contact are suffering, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are suffering, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are suffering, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are suffering, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are suffering, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are suffering, but not because anything at all disappears.
“The earth element is suffering, but not because anything at all disappears; the water element is suffering, but not because anything at all disappears; the fire element is suffering, but not because anything at all disappears; the wind element is suffering, but not because anything at all disappears; the space element is suffering, but not because anything at all disappears; and the consciousness element is suffering, but not because anything at all disappears.
“Venerable Śāradvatīputra, ignorance is suffering, but not because anything at all disappears; formative predispositions are suffering, but not because anything at all disappears; consciousness is suffering, but not because anything at all disappears; name and form are suffering, but not because anything at all disappears; the six sense fields are suffering, but not because anything at all disappears; sensory contact is suffering, but not because anything at all disappears; sensation is suffering, but not because anything at all disappears; craving is suffering, but not because anything at all disappears; grasping is suffering, but not because anything at all disappears; the rebirth process is suffering, but not because anything at all disappears; birth is suffering, but not because anything at all disappears; and aging and death are suffering, but not because anything at all disappears.
“The perfection of generosity is suffering, but not because anything at all disappears; the perfection of ethical discipline is suffering, but not because anything at all disappears; the perfection of tolerance is suffering, but not because anything at all disappears; the perfection of perseverance is suffering, but not because anything at all disappears; the perfection of meditative concentration is suffering, but not because anything at all disappears; and the perfection of wisdom is suffering, but not because anything at all disappears.
“Venerable Śāradvatīputra, the emptiness of internal phenomena is suffering, but not because anything at all disappears; the emptiness of external phenomena is suffering, but not because anything at all disappears; the emptiness of external and internal phenomena is suffering, but not because anything at all disappears; the emptiness of emptiness is suffering, but not because anything at all disappears; the emptiness of great extent is suffering, but not because anything at all disappears; the emptiness of ultimate reality is suffering, but not because anything at all disappears; the emptiness of conditioned phenomena is suffering, but not because anything at all disappears; the emptiness of unconditioned phenomena is suffering, but not because anything at all disappears; the emptiness of the unlimited is suffering, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is suffering, but not because anything at all disappears; the emptiness of nonexclusion is suffering, but not because anything at all disappears; the emptiness of inherent nature is suffering, but not because anything at all disappears; the emptiness of all phenomena is suffering, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is suffering, but not because anything at all disappears; the emptiness of that which cannot be apprehended is suffering, but not because anything at all disappears; the emptiness of nonentities is suffering, but not because anything at all disappears; the emptiness of essential nature is suffering, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is suffering, but not because anything at all disappears.
“The applications of mindfulness are suffering, but not because anything at all disappears; the correct exertions are suffering, but not because anything at all disappears; the supports for miraculous ability are suffering, but not because anything at all disappears; the faculties are suffering, but not because anything at all disappears; the powers are suffering, but not because anything at all disappears; the branches of enlightenment are suffering, but not because anything at all disappears; and the noble eightfold path is suffering, but not because anything at all disappears.
“The truths of the noble ones are suffering, but not because anything at all disappears; the meditative concentrations are suffering, but not because anything at all disappears; the immeasurable attitudes are suffering, but not because anything at all disappears; the formless absorptions are suffering, but not because anything at all disappears; the eight liberations are suffering, but not because anything at all disappears; the nine serial steps of meditative absorption are suffering, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are suffering, but not because anything at all disappears; the extrasensory powers are suffering, but not because anything at all disappears; the meditative stabilities are suffering, but not because anything at all disappears; the dhāraṇī gateways are suffering, but not because anything at all disappears; the ten powers of the tathāgatas are suffering, but not because anything at all disappears; the four fearlessnesses are suffering, but not because anything at all disappears; the four kinds of exact knowledge are suffering, but not because anything at all disappears; great loving kindness is suffering, but not because anything at all disappears; great compassion is suffering, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are suffering, but not because anything at all disappears.
“If you ask why, Venerable Śāradvatīputra, it is because that which is suffering is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are suffering, but not because anything at all disappears.
“Moreover, Venerable Śāradvatīputra, all phenomena are nonself, but not because anything at all disappears.”
Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are nonself, but not because anything at all disappears?”
“Venerable Śāradvatīputra,’ replied Subhūti, “physical forms are nonself, but not because anything at all disappears; feelings are nonself, but not because anything at all disappears; perceptions are nonself, but not because anything at all disappears; formative predispositions are nonself, but not because anything at all disappears; and consciousness is nonself, but not because anything at all disappears.
“The eyes are nonself, but not because anything at all disappears; the ears are nonself, but not because anything at all disappears; the nose is nonself, but not because anything at all disappears; the tongue is nonself, but not because anything at all disappears; the body is nonself, but not because anything at all disappears; and the mental faculty is nonself, but not because anything at all disappears. Sights are nonself, but not because anything at all disappears; sounds are nonself, but not because anything at all disappears; odors are nonself, but not because anything at all disappears; tastes are nonself, but not because anything at all disappears; tangibles are nonself, but not because anything at all disappears; and mental phenomena are nonself, but not because anything at all disappears. Visual consciousness is nonself, but not because anything at all disappears; auditory consciousness is nonself, but not because anything at all disappears; olfactory consciousness is nonself, but not because anything at all disappears; gustatory consciousness is nonself, but not because anything at all disappears; tactile consciousness is nonself, but not because anything at all disappears; and mental consciousness is nonself, but not because anything at all disappears. Visually compounded sensory contact is nonself, but not because anything at all disappears; aurally compounded sensory contact is nonself, but not because anything at all disappears; nasally compounded sensory contact is nonself, but not because anything at all disappears; lingually compounded sensory contact is nonself, but not because anything at all disappears; corporeally compounded sensory contact is nonself, but not because anything at all disappears; and mentally compounded sensory contact is nonself, but not because anything at all disappears. Feelings conditioned by visually compounded sensory contact are nonself, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are nonself, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are nonself, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are nonself, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are nonself, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are nonself, but not because anything at all disappears.
“The earth element is nonself, but not because anything at all disappears; the water element is nonself, but not because anything at all disappears; the fire element is nonself, but not because anything at all disappears; the wind element is nonself, but not because anything at all disappears; the space element is nonself, but not because anything at all disappears; and the consciousness element is nonself, but not because anything at all disappears.
“Ignorance is nonself, but not because anything at all disappears; formative predispositions are nonself, but not because anything at all disappears; consciousness is nonself, but not because anything at all disappears; name and form are nonself, but not because anything at all disappears; the six sense fields are nonself, but not because anything at all disappears; sensory contact is nonself, but not because anything at all disappears; sensation is nonself, but not because anything at all disappears; craving is nonself, but not because anything at all disappears; grasping is nonself, but not because anything at all disappears; the rebirth process is nonself, but not because anything at all disappears; birth is nonself, but not because anything at all disappears; and aging and death are nonself, but not because anything at all disappears.
“The perfection of generosity is nonself, but not because anything at all disappears; the perfection of ethical discipline is nonself, but not because anything at all disappears; the perfection of tolerance is nonself, but not because anything at all disappears; the perfection of perseverance is nonself, but not because anything at all disappears; the perfection of meditative concentration is nonself, but not because anything at all disappears; and the perfection of wisdom is nonself, but not because anything at all disappears.
“Venerable Śāradvatīputra, the emptiness of internal phenomena is nonself, but not because anything at all disappears; the emptiness of external phenomena is nonself, but not because anything at all disappears; the emptiness of external and internal phenomena is nonself, but not because anything at all disappears; the emptiness of emptiness is nonself, but not because anything at all disappears; the emptiness of great extent is nonself, but not because anything at all disappears; the emptiness of ultimate reality is nonself, but not because anything at all disappears; the emptiness of conditioned phenomena is nonself, but not because anything at all disappears; the emptiness of unconditioned phenomena is nonself, but not because anything at all disappears; the emptiness of the unlimited is nonself, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is nonself, but not because anything at all disappears; the emptiness of nonexclusion is nonself, but not because anything at all disappears; the emptiness of inherent nature is nonself, but not because anything at all disappears; the emptiness of all phenomena is nonself, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is nonself, but not because anything at all disappears; the emptiness of that which cannot be apprehended is nonself, but not because anything at all disappears; the emptiness of nonentities is nonself, but not because anything at all disappears; the emptiness of essential nature is nonself, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is nonself, but not because anything at all disappears.
“The applications of mindfulness are nonself, but not because anything at all disappears; the correct exertions are nonself, but not because anything at all disappears; the supports for miraculous ability are nonself, but not because anything at all disappears; the faculties are nonself, but not because anything at all disappears; the powers are nonself, but not because anything at all disappears; the branches of enlightenment are nonself, but not because anything at all disappears; and the noble eightfold path is nonself, but not because anything at all disappears.
“The truths of the noble ones are nonself, but not because anything at all disappears; the meditative concentrations are nonself, but not because anything at all disappears; the immeasurable attitudes are nonself, but not because anything at all disappears; the formless absorptions are nonself, but not because anything at all disappears; the eight liberations are nonself, but not because anything at all disappears; the nine serial steps of meditative absorption are nonself, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are nonself, but not because anything at all disappears; the extrasensory powers are nonself, but not because anything at all disappears; the meditative stabilities are nonself, but not because anything at all disappears; the dhāraṇī gateways are nonself, but not because anything at all disappears; the ten powers of the tathāgatas are nonself, but not because anything at all disappears; the four fearlessnesses are nonself, but not because anything at all disappears; the four kinds of exact knowledge are nonself, but not because anything at all disappears; great loving kindness is nonself, but not because anything at all disappears; great compassion is nonself, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are nonself, but not because anything at all disappears.
“If you ask why, Venerable Śāradvatīputra, it is because that which is nonself is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are nonself, but not because anything at all disappears.
“Moreover, Venerable Śāradvatīputra, all phenomena are at peace, but not because anything at all disappears.”
Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are at peace, but not because anything at all disappears?”
“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are at peace, but not because anything at all disappears; feelings are at peace, but not because anything at all disappears; perceptions are at peace, but not because anything at all disappears; formative predispositions are at peace, but not because anything at all disappears; and consciousness is at peace, but not because anything at all disappears.
“Venerable Śāradvatīputra, the eyes are at peace, but not because anything at all disappears; the ears are at peace, but not because anything at all disappears; the nose is at peace, but not because anything at all disappears; the tongue is at peace, but not because anything at all disappears; the body is at peace, but not because anything at all disappears; and the mental faculty is at peace, but not because anything at all disappears. Venerable Śāradvatīputra, sights are at peace, but not because anything at all disappears; sounds are at peace, but not because anything at all disappears; odors are at peace, but not because anything at all disappears; tastes are at peace, but not because anything at all disappears; tangibles are at peace, but not because anything at all disappears; and mental phenomena are at peace, but not because anything at all disappears. Venerable Śāradvatīputra, visual consciousness is at peace, but not because anything at all disappears; auditory consciousness is at peace, but not because anything at all disappears; olfactory consciousness is at peace, but not because anything at all disappears; gustatory consciousness is at peace, but not because anything at all disappears; tactile consciousness is at peace, but not because anything at all disappears; and mental consciousness is at peace, but not because anything at all disappears. Venerable Śāradvatīputra, visually compounded sensory contact is at peace, but not because anything at all disappears; aurally compounded sensory contact is at peace, but not because anything at all disappears; nasally compounded sensory contact is at peace, but not because anything at all disappears; lingually compounded sensory contact is at peace, but not because anything at all disappears; corporeally compounded sensory contact is at peace, but not because anything at all disappears; and mentally compounded sensory contact is at peace, but not because anything at all disappears. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are at peace, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are at peace, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are at peace, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are at peace, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are at peace, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are at peace, but not because anything at all disappears.
“Venerable Śāradvatīputra, the earth element is at peace, but not because anything at all disappears; the water element is at peace, but not because anything at all disappears; the fire element is at peace, but not because anything at all disappears; the wind element is at peace, but not because anything at all disappears; the space element is at peace, but not because anything at all disappears; and the consciousness element is at peace, but not because anything at all disappears.
“Venerable Śāradvatīputra, ignorance is at peace, but not because anything at all disappears; formative predispositions are at peace, but not because anything at all disappears; consciousness is at peace, but not because anything at all disappears; name and form are at peace, but not because anything at all disappears; the six sense fields are at peace, but not because anything at all disappears; sensory contact is at peace, but not because anything at all disappears; sensation is at peace, but not because anything at all disappears; craving is at peace, but not because anything at all disappears; grasping is at peace, but not because anything at all disappears; the rebirth process is at peace, but not because anything at all disappears; birth is at peace, but not because anything at all disappears; and aging and death are at peace, but not because anything at all disappears.
“Venerable Śāradvatīputra, the perfection of generosity is at peace, but not because anything at all disappears; the perfection of ethical discipline is at peace, but not because anything at all disappears; the perfection of tolerance is at peace, but not because anything at all disappears; the perfection of perseverance is at peace, but not because anything at all disappears; the perfection of meditative concentration is at peace, but not because anything at all disappears; and the perfection of wisdom is at peace, but not because anything at all disappears.
“Venerable Śāradvatīputra, the emptiness of internal phenomena is at peace, but not because anything at all disappears; the emptiness of external phenomena is at peace, but not because anything at all disappears; the emptiness of external and internal phenomena is at peace, but not because anything at all disappears; the emptiness of emptiness is at peace, but not because anything at all disappears; the emptiness of great extent is at peace, but not because anything at all disappears; the emptiness of ultimate reality is at peace, but not because anything at all disappears; the emptiness of conditioned phenomena is at peace, but not because anything at all disappears; the emptiness of unconditioned phenomena is at peace, but not because anything at all disappears; the emptiness of the unlimited is at peace, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is at peace, but not because anything at all disappears; the emptiness of nonexclusion is at peace, but not because anything at all disappears; the emptiness of inherent nature is at peace, but not because anything at all disappears; the emptiness of all phenomena is at peace, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is at peace, but not because anything at all disappears; the emptiness of that which cannot be apprehended is at peace, but not because anything at all disappears; the emptiness of nonentities is at peace, but not because anything at all disappears; the emptiness of essential nature is at peace, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is at peace, but not because anything at all disappears.
“Venerable Śāradvatīputra, the applications of mindfulness are at peace, but not because anything at all disappears; the correct exertions are at peace, but not because anything at all disappears; the supports for miraculous ability are at peace, but not because anything at all disappears; the faculties are at peace, but not because anything at all disappears; the powers are at peace, but not because anything at all disappears; the branches of enlightenment are at peace, but not because anything at all disappears; and the noble eightfold path is at peace, but not because anything at all disappears.
“Venerable Śāradvatīputra, the truths of the noble ones are at peace, but not because anything at all disappears; the meditative concentrations are at peace, but not because anything at all disappears; the immeasurable attitudes are at peace, but not because anything at all disappears; the formless absorptions are at peace, but not because anything at all disappears; the eight liberations are at peace, but not because anything at all disappears; the nine serial steps of meditative absorption are at peace, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are at peace, but not because anything at all disappears; the extrasensory powers are at peace, but not because anything at all disappears; the meditative stabilities are at peace, but not because anything at all disappears; the dhāraṇī gateways are at peace, but not because anything at all disappears; the ten powers of the tathāgatas are at peace, but not because anything at all disappears; the four fearlessnesses are at peace, but not because anything at all disappears; the four kinds of exact knowledge are at peace, but not because anything at all disappears; great loving kindness is at peace, but not because anything at all disappears; great compassion is at peace, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are at peace, but not because anything at all disappears.
“If you ask why, Venerable Śāradvatīputra, it is because that which is at peace is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are at peace, but not because anything at all disappears.
“Moreover, Venerable Śāradvatīputra, all phenomena are empty, but not because anything at all disappears.”
Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are empty, but not because anything at all disappears?”
“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are empty, but not because anything at all disappears; feelings are empty, but not because anything at all disappears; perceptions are empty, but not because anything at all disappears; formative predispositions are empty, but not because anything at all disappears; and consciousness is empty, but not because anything at all disappears.
“Venerable Śāradvatīputra, the eyes are empty, but not because anything at all disappears; the ears are empty, but not because anything at all disappears; the nose is empty, but not because anything at all disappears; the tongue is empty, but not because anything at all disappears; the body is empty, but not because anything at all disappears; and the mental faculty is empty, but not because anything at all disappears. Venerable Śāradvatīputra, sights are empty, but not because anything at all disappears; sounds are empty, but not because anything at all disappears; odors are empty, but not because anything at all disappears; tastes are empty, but not because anything at all disappears; tangibles are empty, but not because anything at all disappears; and mental phenomena are empty, but not because anything at all disappears. Venerable Śāradvatīputra, visual consciousness is empty, but not because anything at all disappears; auditory consciousness is empty, but not because anything at all disappears; olfactory consciousness is empty, but not because anything at all disappears; gustatory consciousness is empty, but not because anything at all disappears; tactile consciousness is empty, but not because anything at all disappears; and mental consciousness is empty, but not because anything at all disappears. Visually compounded sensory contact is empty, but not because anything at all disappears; aurally compounded sensory contact is empty, but not because anything at all disappears; nasally compounded sensory contact is empty, but not because anything at all disappears; lingually compounded sensory contact is empty, but not because anything at all disappears; corporeally compounded sensory contact is empty, but not because anything at all disappears; and mentally compounded sensory contact is empty, but not because anything at all disappears. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are empty, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are empty, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are empty, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are empty, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are empty, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are empty, but not because anything at all disappears.