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