“Venerable Śāradvatīputra, the eyes are uncontaminated, but not because anything at all disappears; the ears are uncontaminated, but not because anything at all disappears; the nose is uncontaminated, but not because anything at all disappears; the tongue is uncontaminated, but not because anything at all disappears; the body is uncontaminated, but not because anything at all disappears; and the mental faculty is uncontaminated, but not because anything at all disappears. Venerable Śāradvatīputra, sights are uncontaminated, but not because anything at all disappears; sounds are uncontaminated, but not because anything at all disappears; odors are uncontaminated, but not because anything at all disappears; tastes are uncontaminated, but not because anything at all disappears; tangibles are uncontaminated, but not because anything at all disappears; and mental phenomena are uncontaminated, but not because anything at all disappears. Venerable Śāradvatīputra, visual consciousness is uncontaminated, but not because anything at all disappears; auditory consciousness is uncontaminated, but not because anything at all disappears; olfactory consciousness is uncontaminated, but not because anything at all disappears; gustatory consciousness is uncontaminated, but not because anything at all disappears; tactile consciousness is uncontaminated, but not because anything at all disappears; and mental consciousness is uncontaminated, but not because anything at all disappears. Venerable Śāradvatīputra, visually compounded sensory contact is uncontaminated, but not because anything at all disappears; aurally compounded sensory contact is uncontaminated, but not because anything at all disappears; nasally compounded sensory contact is uncontaminated, but not because anything at all disappears; lingually compounded sensory contact is uncontaminated, but not because anything at all disappears; corporeally compounded sensory contact is uncontaminated, but not because anything at all disappears; and mentally compounded sensory contact is uncontaminated, but not because anything at all disappears. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are uncontaminated, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are uncontaminated, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are uncontaminated, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are uncontaminated, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are uncontaminated, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are uncontaminated, but not because anything at all disappears.
“Venerable Śāradvatīputra, the earth element is uncontaminated, but not because anything at all disappears; the water element is uncontaminated, but not because anything at all disappears; the fire element is uncontaminated, but not because anything at all disappears; the wind element is uncontaminated, but not because anything at all disappears; the space element is uncontaminated, but not because anything at all disappears; and the consciousness element is uncontaminated, but not because anything at all disappears.
“Venerable Śāradvatīputra, ignorance is uncontaminated, but not because anything at all disappears; formative predispositions are uncontaminated, but not because anything at all disappears; consciousness is uncontaminated, but not because anything at all disappears; name and form are uncontaminated, but not because anything at all disappears; the six sense fields are uncontaminated, but not because anything at all disappears; sensory contact is uncontaminated, but not because anything at all disappears; sensation is uncontaminated, but not because anything at all disappears; craving is uncontaminated, but not because anything at all disappears; grasping is uncontaminated, but not because anything at all disappears; the rebirth process is uncontaminated, but not because anything at all disappears; birth is uncontaminated, but not because anything at all disappears; and aging and death are uncontaminated, but not because anything at all disappears.
“Venerable Śāradvatīputra, the perfection of generosity is uncontaminated, but not because anything at all disappears; the perfection of ethical discipline is uncontaminated, but not because anything at all disappears; the perfection of tolerance is uncontaminated, but not because anything at all disappears; the perfection of perseverance is uncontaminated, but not because anything at all disappears; the perfection of meditative concentration is uncontaminated, but not because anything at all disappears; and the perfection of wisdom is uncontaminated, but not because anything at all disappears.
“Venerable Śāradvatīputra, the emptiness of internal phenomena is uncontaminated, but not because anything at all disappears; the emptiness of external phenomena is uncontaminated, but not because anything at all disappears; the emptiness of external and internal phenomena is uncontaminated, but not because anything at all disappears; the emptiness of emptiness is uncontaminated, but not because anything at all disappears; the emptiness of great extent is uncontaminated, but not because anything at all disappears; the emptiness of ultimate reality is uncontaminated, but not because anything at all disappears; the emptiness of conditioned phenomena is uncontaminated, but not because anything at all disappears; the emptiness of unconditioned phenomena is uncontaminated, but not because anything at all disappears; the emptiness of the unlimited is uncontaminated, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is uncontaminated, but not because anything at all disappears; the emptiness of nonexclusion is uncontaminated, but not because anything at all disappears; the emptiness of inherent nature is uncontaminated, but not because anything at all disappears; the emptiness of all phenomena is uncontaminated, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is uncontaminated, but not because anything at all disappears; the emptiness of that which cannot be apprehended is uncontaminated, but not because anything at all disappears; the emptiness of nonentities is uncontaminated, but not because anything at all disappears; the emptiness of essential nature is uncontaminated, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is uncontaminated, but not because anything at all disappears.
“Venerable Śāradvatīputra, the applications of mindfulness are uncontaminated, but not because anything at all disappears; the correct exertions are uncontaminated, but not because anything at all disappears; the supports for miraculous ability are uncontaminated, but not because anything at all disappears; the faculties are uncontaminated, but not because anything at all disappears; the powers are uncontaminated, but not because anything at all disappears; the branches of enlightenment are uncontaminated, but not because anything at all disappears; and the noble eightfold path is uncontaminated, but not because anything at all disappears.
“Venerable Śāradvatīputra, the truths of the noble ones are uncontaminated, but not because anything at all disappears; the meditative concentrations are uncontaminated, but not because anything at all disappears; the immeasurable attitudes are uncontaminated, but not because anything at all disappears; the formless absorptions are uncontaminated, but not because anything at all disappears; the eight liberations are uncontaminated, but not because anything at all disappears; the nine serial steps of meditative absorption are uncontaminated, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are uncontaminated, but not because anything at all disappears; the extrasensory powers are uncontaminated, but not because anything at all disappears; the meditative stabilities are uncontaminated, but not because anything at all disappears; the dhāraṇī gateways are uncontaminated, but not because anything at all disappears; the ten powers of the tathāgatas are uncontaminated, but not because anything at all disappears; the four fearlessnesses are uncontaminated, but not because anything at all disappears; the four kinds of exact knowledge are uncontaminated, but not because anything at all disappears; great loving kindness is uncontaminated, but not because anything at all disappears; great compassion is uncontaminated, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are uncontaminated, but not because anything at all disappears.
“If you ask why, Venerable Śāradvatīputra, it is because that which is uncontaminated is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are not uncontaminated, but not because anything at all disappears.
“Moreover, Venerable Śāradvatīputra, all phenomena are without affliction, but not because anything at all disappears.”
Śāradvatīputra asked, “Subhūti, what are all those phenomena that are without affliction, but not because anything at all disappears?”
“Śāradvatīputra,” replied Subhūti, “physical forms are without affliction, but not because anything at all disappears; feelings are without affliction, but not because anything at all disappears; perceptions are without affliction, but not because anything at all disappears; formative predispositions are without affliction, but not because anything at all disappears; and consciousness is without affliction, but not because anything at all disappears.
“ Śāradvatīputra, the eyes are without affliction, but not because anything at all disappears; the ears are without affliction, but not because anything at all disappears; the nose is without affliction, but not because anything at all disappears; the tongue is without affliction, but not because anything at all disappears; the body is without affliction, but not because anything at all disappears; and the mental faculty is without affliction, but not because anything at all disappears. Śāradvatīputra, sights are without affliction, but not because anything at all disappears; sounds are without affliction, but not because anything at all disappears; odors are without affliction, but not because anything at all disappears; tastes are without affliction, but not because anything at all disappears; tangibles are without affliction, but not because anything at all disappears; and mental phenomena are without affliction, but not because anything at all disappears. Śāradvatīputra, visual consciousness is without affliction, but not because anything at all disappears; auditory consciousness is without affliction, but not because anything at all disappears; olfactory consciousness is without affliction, but not because anything at all disappears; gustatory consciousness is without affliction, but not because anything at all disappears; tactile consciousness is without affliction, but not because anything at all disappears; and mental consciousness is without affliction, but not because anything at all disappears. Śāradvatīputra, visually compounded sensory contact is without affliction, but not because anything at all disappears; aurally compounded sensory contact is without affliction, but not because anything at all disappears; nasally compounded sensory contact is without affliction, but not because anything at all disappears; lingually compounded sensory contact is without affliction, but not because anything at all disappears; corporeally compounded sensory contact is without affliction, but not because anything at all disappears; and mentally compounded sensory contact is without affliction, but not because anything at all disappears. Śāradvatīputra, feelings conditioned by visually compounded sensory contact are without affliction, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are without affliction, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are without affliction, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are without affliction, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are without affliction, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are without affliction, but not because anything at all disappears.
“Śāradvatīputra, the earth element is without affliction, but not because anything at all disappears; the water element is without affliction, but not because anything at all disappears; the fire element is without affliction, but not because anything at all disappears; the wind element is without affliction, but not because anything at all disappears; the space element is without affliction, but not because anything at all disappears; and the consciousness element is without affliction, but not because anything at all disappears.
“Venerable Śāradvatīputra, ignorance is without affliction, but not because anything at all disappears; formative predispositions are without affliction, but not because anything at all disappears; consciousness is without affliction, but not because anything at all disappears; name and form are without affliction, but not because anything at all disappears; the six sense fields are without affliction, but not because anything at all disappears; sensory contact is without affliction, but not because anything at all disappears; sensation is without affliction, but not because anything at all disappears; craving is without affliction, but not because anything at all disappears; grasping is without affliction, but not because anything at all disappears; the rebirth process is without affliction, but not because anything at all disappears; birth is without affliction, but not because anything at all disappears; and aging and death are without affliction, but not because anything at all disappears.
“Venerable Śāradvatīputra, the perfection of generosity is without affliction, but not because anything at all disappears; the perfection of ethical discipline is without affliction, but not because anything at all disappears; the perfection of tolerance is without affliction, but not because anything at all disappears; the perfection of perseverance is without affliction, but not because anything at all disappears; the perfection of meditative concentration is without affliction, but not because anything at all disappears; and the perfection of wisdom is without affliction, but not because anything at all disappears.
“Venerable Śāradvatīputra, the emptiness of internal phenomena is without affliction, but not because anything at all disappears; the emptiness of external phenomena is without affliction, but not because anything at all disappears; the emptiness of external and internal phenomena is without affliction, but not because anything at all disappears; the emptiness of emptiness is without affliction, but not because anything at all disappears; the emptiness of great extent is without affliction, but not because anything at all disappears; the emptiness of ultimate reality is without affliction, but not because anything at all disappears; the emptiness of conditioned phenomena is without affliction, but not because anything at all disappears; the emptiness of unconditioned phenomena is without affliction, but not because anything at all disappears; the emptiness of the unlimited is without affliction, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is without affliction, but not because anything at all disappears; the emptiness of nonexclusion is without affliction, but not because anything at all disappears; the emptiness of inherent nature is without affliction, but not because anything at all disappears; the emptiness of all phenomena is without affliction, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is without affliction, but not because anything at all disappears; the emptiness of that which cannot be apprehended is without affliction, but not because anything at all disappears; the emptiness of nonentities is without affliction, but not because anything at all disappears; the emptiness of essential nature is without affliction, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is without affliction, but not because anything at all disappears.
“Venerable Śāradvatīputra, the applications of mindfulness are without affliction, but not because anything at all disappears; the correct exertions are without affliction, but not because anything at all disappears; the supports for miraculous ability are without affliction, but not because anything at all disappears; the faculties are without affliction, but not because anything at all disappears; the powers are without affliction, but not because anything at all disappears; the branches of enlightenment are without affliction, but not because anything at all disappears; and the noble eightfold path is without affliction, but not because anything at all disappears.
“Venerable Śāradvatīputra, the truths of the noble ones are without affliction, but not because anything at all disappears; the meditative concentrations are without affliction, but not because anything at all disappears; the immeasurable attitudes are without affliction, but not because anything at all disappears; the formless absorptions are without affliction, but not because anything at all disappears; the eight liberations are without affliction, but not because anything at all disappears; the nine serial steps of meditative absorption are without affliction, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are without affliction, but not because anything at all disappears; the extrasensory powers are without affliction, but not because anything at all disappears; the meditative stabilities are without affliction, but not because anything at all disappears; the dhāraṇī gateways are without affliction, but not because anything at all disappears; the ten powers of the tathāgatas are without affliction, but not because anything at all disappears; the four fearlessnesses are without affliction, but not because anything at all disappears; the four kinds of exact knowledge are without affliction, but not because anything at all disappears; great loving kindness is without affliction, but not because anything at all disappears; great compassion is without affliction, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are without affliction, but not because anything at all disappears.
“If you ask why, Venerable Śāradvatīputra, it is because that which is without affliction is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are without affliction, but not because anything at all disappears.
“Moreover, Venerable Śāradvatīputra, all phenomena are purified, but not because anything at all disappears.”
Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are purified, but not because anything at all disappears?”
“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are purified, but not because anything at all disappears; feelings are purified, but not because anything at all disappears; perceptions are purified, but not because anything at all disappears; formative predispositions are purified, but not because anything at all disappears; and consciousness is purified, but not because anything at all disappears.
“Venerable Śāradvatīputra, the eyes are purified, but not because anything at all disappears; the ears are purified, but not because anything at all disappears; the nose is purified, but not because anything at all disappears; the tongue is purified, but not because anything at all disappears; the body is purified, but not because anything at all disappears; and the mental faculty is purified, but not because anything at all disappears. Venerable Śāradvatīputra, sights are purified, but not because anything at all disappears; sounds are purified, but not because anything at all disappears; odors are purified, but not because anything at all disappears; tastes are purified, but not because anything at all disappears; tangibles are purified, but not because anything at all disappears; and mental phenomena are purified, but not because anything at all disappears. Venerable Śāradvatīputra, visual consciousness is purified, but not because anything at all disappears; auditory consciousness is purified, but not because anything at all disappears; olfactory consciousness is purified, but not because anything at all disappears; gustatory consciousness is purified, but not because anything at all disappears; tactile consciousness is purified, but not because anything at all disappears; and mental consciousness is purified, but not because anything at all disappears. Venerable Śāradvatīputra, visually compounded sensory contact is purified, but not because anything at all disappears; aurally compounded sensory contact is purified, but not because anything at all disappears; nasally compounded sensory contact is purified, but not because anything at all disappears; lingually compounded sensory contact is purified, but not because anything at all disappears; corporeally compounded sensory contact is purified, but not because anything at all disappears; and mentally compounded sensory contact is purified, but not because anything at all disappears. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are purified, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are purified, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are purified, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are purified, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are purified, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are purified, but not because anything at all disappears.
“Venerable Śāradvatīputra, the earth element is purified, but not because anything at all disappears; the water element is purified, but not because anything at all disappears; the fire element is purified, but not because anything at all disappears; the wind element is purified, but not because anything at all disappears; the space element is purified, but not because anything at all disappears; and the consciousness element is purified, but not because anything at all disappears.
“Venerable Śāradvatīputra, ignorance is purified, but not because anything at all disappears; formative predispositions are purified, but not because anything at all disappears; consciousness is purified, but not because anything at all disappears; name and form are purified, but not because anything at all disappears; the six sense fields are purified, but not because anything at all disappears; sensory contact is purified, but not because anything at all disappears; sensation is purified, but not because anything at all disappears; craving is purified, but not because anything at all disappears; grasping is purified, but not because anything at all disappears; the rebirth process is purified, but not because anything at all disappears; birth is purified, but not because anything at all disappears; and aging and death are purified, but not because anything at all disappears.
“Venerable Śāradvatīputra, the perfection of generosity is purified, but not because anything at all disappears; the perfection of ethical discipline is purified, but not because anything at all disappears; the perfection of tolerance is purified, but not because anything at all disappears; the perfection of perseverance is purified, but not because anything at all disappears; the perfection of meditative concentration is purified, but not because anything at all disappears; and the perfection of wisdom is purified, but not because anything at all disappears.
“Venerable Śāradvatīputra, the emptiness of internal phenomena is purified, but not because anything at all disappears; the emptiness of external phenomena is purified, but not because anything at all disappears; the emptiness of external and internal phenomena is purified, but not because anything at all disappears; the emptiness of emptiness is purified, but not because anything at all disappears; the emptiness of great extent is purified, but not because anything at all disappears; the emptiness of ultimate reality is purified, but not because anything at all disappears; the emptiness of conditioned phenomena is purified, but not because anything at all disappears; the emptiness of unconditioned phenomena is purified, but not because anything at all disappears; the emptiness of the unlimited is purified, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is purified, but not because anything at all disappears; the emptiness of nonexclusion is purified, but not because anything at all disappears; the emptiness of inherent nature is purified, but not because anything at all disappears; the emptiness of all phenomena is purified, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is purified, but not because anything at all disappears; the emptiness of that which cannot be apprehended is purified, but not because anything at all disappears; the emptiness of nonentities is purified, but not because anything at all disappears; the emptiness of essential nature is purified, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is purified, but not because anything at all disappears.
“Venerable Śāradvatīputra, the applications of mindfulness are purified, but not because anything at all disappears; the correct exertions are purified, but not because anything at all disappears; the supports for miraculous ability are purified, but not because anything at all disappears; the faculties are purified, but not because anything at all disappears; the powers are purified, but not because anything at all disappears; the branches of enlightenment are purified, but not because anything at all disappears; and the noble eightfold path is purified, but not because anything at all disappears.
“Venerable Śāradvatīputra, the truths of the noble ones are purified, but not because anything at all disappears; the meditative concentrations are purified, but not because anything at all disappears; the immeasurable attitudes are purified, but not because anything at all disappears; the formless absorptions are purified, but not because anything at all disappears; the eight liberations are purified, but not because anything at all disappears; the nine serial steps of meditative absorption are purified, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are purified, but not because anything at all disappears; the extrasensory powers are purified, but not because anything at all disappears; the meditative stabilities are purified, but not because anything at all disappears; the dhāraṇī gateways are purified, but not because anything at all disappears; the ten powers of the tathāgatas are purified, but not because anything at all disappears; the four fearlessnesses are purified, but not because anything at all disappears; the four kinds of exact knowledge are purified, but not because anything at all disappears; great loving kindness is purified, but not because anything at all disappears; great compassion is purified, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are purified, but not because anything at all disappears.
“If you ask why, Venerable Śāradvatīputra, it is because that which is purified is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are purified, but not because anything at all disappears.
“Moreover, Venerable Śāradvatīputra, all phenomena are supramundane, but not because anything at all disappears.”
Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are supramundane, but not because anything at all disappears?”
“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are supramundane, but not because anything at all disappears; feelings are supramundane, but not because anything at all disappears; perceptions are supramundane, but not because anything at all disappears; formative predispositions are supramundane, but not because anything at all disappears; and consciousness is supramundane, but not because anything at all disappears.
“Venerable Śāradvatīputra, the eyes are supramundane, but not because anything at all disappears; the ears are supramundane, but not because anything at all disappears; the nose is supramundane, but not because anything at all disappears; the tongue is supramundane, but not because anything at all disappears; the body is supramundane, but not because anything at all disappears; and the mental faculty is supramundane, but not because anything at all disappears. Venerable Śāradvatīputra, sights are supramundane, but not because anything at all disappears; sounds are supramundane, but not because anything at all disappears; odors are supramundane, but not because anything at all disappears; tastes are supramundane, but not because anything at all disappears; tangibles are supramundane, but not because anything at all disappears; and mental phenomena are supramundane, but not because anything at all disappears. Venerable Śāradvatīputra, visual consciousness is supramundane, but not because anything at all disappears; auditory consciousness is supramundane, but not because anything at all disappears; olfactory consciousness is supramundane, but not because anything at all disappears; gustatory consciousness is supramundane, but not because anything at all disappears; tactile consciousness is supramundane, but not because anything at all disappears; and mental consciousness is supramundane, but not because anything at all disappears. Venerable Śāradvatīputra, visually compounded sensory contact is supramundane, but not because anything at all disappears; aurally compounded sensory contact is supramundane, but not because anything at all disappears; nasally compounded sensory contact is supramundane, but not because anything at all disappears; lingually compounded sensory contact is supramundane, but not because anything at all disappears; corporeally compounded sensory contact is supramundane, but not because anything at all disappears; and mentally compounded sensory contact is supramundane, but not because anything at all disappears. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are supramundane, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are supramundane, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are supramundane, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are supramundane, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are supramundane, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are supramundane, but not because anything at all disappears.
“Venerable Śāradvatīputra, the earth element is supramundane, but not because anything at all disappears; the water element is supramundane, but not because anything at all disappears; the fire element is supramundane, but not because anything at all disappears; the wind element is supramundane, but not because anything at all disappears; the space element is supramundane, but not because anything at all disappears; and the consciousness element is supramundane, but not because anything at all disappears.
“Venerable Śāradvatīputra, ignorance is supramundane, but not because anything at all disappears; formative predispositions are supramundane, but not because anything at all disappears; consciousness is supramundane, but not because anything at all disappears; name and form are supramundane, but not because anything at all disappears; the six sense fields are supramundane, but not because anything at all disappears; sensory contact is supramundane, but not because anything at all disappears; sensation is supramundane, but not because anything at all disappears; craving is supramundane, but not because anything at all disappears; grasping is supramundane, but not because anything at all disappears; the rebirth process is supramundane, but not because anything at all disappears; birth is supramundane, but not because anything at all disappears; and aging and death are supramundane, but not because anything at all disappears.
“Venerable Śāradvatīputra, the perfection of generosity is supramundane, but not because anything at all disappears; the perfection of ethical discipline is supramundane, but not because anything at all disappears; the perfection of tolerance is supramundane, but not because anything at all disappears; the perfection of perseverance is supramundane, but not because anything at all disappears; the perfection of meditative concentration is supramundane, but not because anything at all disappears; and the perfection of wisdom is supramundane, but not because anything at all disappears.
“Venerable Śāradvatīputra, the emptiness of internal phenomena is supramundane, but not because anything at all disappears; the emptiness of external phenomena is supramundane, but not because anything at all disappears; the emptiness of external and internal phenomena is supramundane, but not because anything at all disappears; the emptiness of emptiness is supramundane, but not because anything at all disappears; the emptiness of great extent is supramundane, but not because anything at all disappears; the emptiness of ultimate reality is supramundane, but not because anything at all disappears; the emptiness of conditioned phenomena is supramundane, but not because anything at all disappears; the emptiness of unconditioned phenomena is supramundane, but not because anything at all disappears; the emptiness of the unlimited is supramundane, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is supramundane, but not because anything at all disappears; the emptiness of nonexclusion is supramundane, but not because anything at all disappears; the emptiness of inherent nature is supramundane, but not because anything at all disappears; the emptiness of all phenomena is supramundane, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is supramundane, but not because anything at all disappears; the emptiness of that which cannot be apprehended is supramundane, but not because anything at all disappears; the emptiness of nonentities is supramundane, but not because anything at all disappears; the emptiness of essential nature is supramundane, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is supramundane, but not because anything at all disappears.
“Venerable Śāradvatīputra, the applications of mindfulness are supramundane, but not because anything at all disappears; the correct exertions are supramundane, but not because anything at all disappears; the supports for miraculous ability are supramundane, but not because anything at all disappears; the faculties are supramundane, but not because anything at all disappears; the powers are supramundane, but not because anything at all disappears; the branches of enlightenment are supramundane, but not because anything at all disappears; and the noble eightfold path is supramundane, but not because anything at all disappears.
“Venerable Śāradvatīputra, the truths of the noble ones are supramundane, but not because anything at all disappears; the meditative concentrations are supramundane, but not because anything at all disappears; the immeasurable attitudes are supramundane, but not because anything at all disappears; the formless absorptions are supramundane, but not because anything at all disappears; the eight liberations are supramundane, but not because anything at all disappears; the nine serial steps of meditative absorption are supramundane, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are supramundane, but not because anything at all disappears; the extrasensory powers are supramundane, but not because anything at all disappears; the meditative stabilities are supramundane, but not because anything at all disappears; the dhāraṇī gateways are supramundane, but not because anything at all disappears; the ten powers of the tathāgatas are supramundane, but not because anything at all disappears; the four fearlessnesses are supramundane, but not because anything at all disappears; the four kinds of exact knowledge are supramundane, but not because anything at all disappears; great loving kindness is supramundane, but not because anything at all disappears; great compassion is supramundane, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are supramundane, but not because anything at all disappears.
“If you ask why, Venerable Śāradvatīputra, it is because that which is supramundane is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are supramundane, but not because anything at all disappears.
“Moreover, Venerable Śāradvatīputra, all phenomena are unconditioned, but not because anything at all disappears.”
Śāradvatīputra asked, “Venerable Subhūti, what are all those phenomena that are unconditioned, but not because anything at all disappears?”
“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are unconditioned, but not because anything at all disappears; feelings are unconditioned, but not because anything at all disappears; perceptions are unconditioned, but not because anything at all disappears; formative predispositions are unconditioned, but not because anything at all disappears; and consciousness is unconditioned, but not because anything at all disappears.
“Venerable Śāradvatīputra, the eyes are unconditioned, but not because anything at all disappears; the ears are unconditioned, but not because anything at all disappears; the nose is unconditioned, but not because anything at all disappears; the tongue is unconditioned, but not because anything at all disappears; the body is unconditioned, but not because anything at all disappears; and the mental faculty is unconditioned, but not because anything at all disappears. Venerable Śāradvatīputra, sights are unconditioned, but not because anything at all disappears; sounds are unconditioned, but not because anything at all disappears; odors are unconditioned, but not because anything at all disappears; tastes are unconditioned, but not because anything at all disappears; tangibles are unconditioned, but not because anything at all disappears; and mental phenomena are unconditioned, but not because anything at all disappears. Venerable Śāradvatīputra, visual consciousness is unconditioned, but not because anything at all disappears; auditory consciousness is unconditioned, but not because anything at all disappears; olfactory consciousness is unconditioned, but not because anything at all disappears; gustatory consciousness is unconditioned, but not because anything at all disappears; tactile consciousness is unconditioned, but not because anything at all disappears; and mental consciousness is unconditioned, but not because anything at all disappears. Venerable Śāradvatīputra, visually compounded sensory contact is unconditioned, but not because anything at all disappears; aurally compounded sensory contact is unconditioned, but not because anything at all disappears; nasally compounded sensory contact is unconditioned, but not because anything at all disappears; lingually compounded sensory contact is unconditioned, but not because anything at all disappears; corporeally compounded sensory contact is unconditioned, but not because anything at all disappears; and mentally compounded sensory contact is unconditioned, but not because anything at all disappears. Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are unconditioned, but not because anything at all disappears; feelings conditioned by aurally compounded sensory contact are unconditioned, but not because anything at all disappears; feelings conditioned by nasally compounded sensory contact are unconditioned, but not because anything at all disappears; feelings conditioned by lingually compounded sensory contact are unconditioned, but not because anything at all disappears; feelings conditioned by corporeally compounded sensory contact are unconditioned, but not because anything at all disappears; and feelings conditioned by mentally compounded sensory contact are unconditioned, but not because anything at all disappears.
“Venerable Śāradvatīputra, the earth element is unconditioned, but not because anything at all disappears; the water element is unconditioned, but not because anything at all disappears; the fire element is unconditioned, but not because anything at all disappears; the wind element is unconditioned, but not because anything at all disappears; the space element is unconditioned, but not because anything at all disappears; and the consciousness element is unconditioned, but not because anything at all disappears.
“Venerable Śāradvatīputra, ignorance is unconditioned, but not because anything at all disappears; formative predispositions are unconditioned, but not because anything at all disappears; consciousness is unconditioned, but not because anything at all disappears; name and form are unconditioned, but not because anything at all disappears; the six sense fields are unconditioned, but not because anything at all disappears; sensory contact is unconditioned, but not because anything at all disappears; sensation is unconditioned, but not because anything at all disappears; craving is unconditioned, but not because anything at all disappears; grasping is unconditioned, but not because anything at all disappears; the rebirth process is unconditioned, but not because anything at all disappears; birth is unconditioned, but not because anything at all disappears; and aging and death are unconditioned, but not because anything at all disappears.
“Venerable Śāradvatīputra, the perfection of generosity is unconditioned, but not because anything at all disappears; the perfection of ethical discipline is unconditioned, but not because anything at all disappears; the perfection of tolerance is unconditioned, but not because anything at all disappears; the perfection of perseverance is unconditioned, but not because anything at all disappears; the perfection of meditative concentration is unconditioned, but not because anything at all disappears; and the perfection of wisdom is unconditioned, but not because anything at all disappears.
“Venerable Śāradvatīputra, the emptiness of internal phenomena is unconditioned, but not because anything at all disappears; the emptiness of external phenomena is unconditioned, but not because anything at all disappears; the emptiness of external and internal phenomena is unconditioned, but not because anything at all disappears; the emptiness of emptiness is unconditioned, but not because anything at all disappears; the emptiness of great extent is unconditioned, but not because anything at all disappears; the emptiness of ultimate reality is unconditioned, but not because anything at all disappears; the emptiness of conditioned phenomena is unconditioned, but not because anything at all disappears; the emptiness of unconditioned phenomena is unconditioned, but not because anything at all disappears; the emptiness of the unlimited is unconditioned, but not because anything at all disappears; the emptiness of that which has neither beginning nor end is unconditioned, but not because anything at all disappears; the emptiness of nonexclusion is unconditioned, but not because anything at all disappears; the emptiness of inherent nature is unconditioned, but not because anything at all disappears; the emptiness of all phenomena is unconditioned, but not because anything at all disappears; the emptiness of intrinsic defining characteristics is unconditioned, but not because anything at all disappears; the emptiness of that which cannot be apprehended is unconditioned, but not because anything at all disappears; the emptiness of nonentities is unconditioned, but not because anything at all disappears; the emptiness of essential nature is unconditioned, but not because anything at all disappears; and the emptiness of an essential nature of nonentities is unconditioned, but not because anything at all disappears.
“Venerable Śāradvatīputra, the applications of mindfulness are unconditioned, but not because anything at all disappears; the correct exertions are unconditioned, but not because anything at all disappears; the supports for miraculous ability are unconditioned, but not because anything at all disappears; the faculties are unconditioned, but not because anything at all disappears; the powers are unconditioned, but not because anything at all disappears; the branches of enlightenment are unconditioned, but not because anything at all disappears; and the noble eightfold path is unconditioned, but not because anything at all disappears.
“Venerable Śāradvatīputra, the truths of the noble ones are unconditioned, but not because anything at all disappears; the meditative concentrations are unconditioned, but not because anything at all disappears; the immeasurable attitudes are unconditioned, but not because anything at all disappears; the formless absorptions are unconditioned, but not because anything at all disappears; the eight liberations are unconditioned, but not because anything at all disappears; the nine serial steps of meditative absorption are unconditioned, but not because anything at all disappears; the emptiness, signlessness, and wishlessness gateways to liberation are unconditioned, but not because anything at all disappears; the extrasensory powers are unconditioned, but not because anything at all disappears; the meditative stabilities are unconditioned, but not because anything at all disappears; the dhāraṇī gateways are unconditioned, but not because anything at all disappears; the ten powers of the tathāgatas are unconditioned, but not because anything at all disappears; the four fearlessnesses are unconditioned, but not because anything at all disappears; the four kinds of exact knowledge are unconditioned, but not because anything at all disappears; great loving kindness is unconditioned, but not because anything at all disappears; great compassion is unconditioned, but not because anything at all disappears; and the eighteen distinct qualities of the buddhas are unconditioned, but not because anything at all disappears.
“If you ask why, Venerable Śāradvatīputra, it is because that which is unconditioned is a nonentity, and extinct. For this reason, Venerable Śāradvatīputra, all phenomena are unconditioned, but not because anything at all disappears.
“Moreover, Venerable Śāradvatīputra, all phenomena are not eternal620 and they are not perishable.”
Śāradvatīputra asked, “Venerable Subhūti, why are all phenomena not eternal and not perishable?”
“Venerable Śāradvatīputra,” replied Subhūti, “physical forms are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Feelings are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Perceptions are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Formative predispositions are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature.
“Venerable Śāradvatīputra, the eyes are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The ears are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The nose is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The tongue is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The body is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The mental faculty is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature.
“Venerable Śāradvatīputra, sights are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Sounds are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Odors are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Tastes are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Tangibles are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Mental phenomena are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.
“Venerable Śāradvatīputra, visual consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Auditory consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Olfactory consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Gustatory consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Tactile consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Mental consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature.
“Venerable Śāradvatīputra, visually compounded sensory contact is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Aurally compounded sensory contact is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Nasally compounded sensory contact is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Lingually compounded sensory contact is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Corporeally compounded sensory contact is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Mentally compounded sensory contact is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature.
“Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Feelings conditioned by aurally compounded sensory contact are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Feelings conditioned by nasally compounded sensory contact are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Feelings conditioned by lingually compounded sensory contact are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Feelings conditioned by corporeally compounded sensory contact are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Feelings conditioned by mentally compounded sensory contact are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.
“Venerable Śāradvatīputra, the earth element is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The water element is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The fire element is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The wind element is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The space element is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The consciousness element is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature.
“Venerable Śāradvatīputra, ignorance is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Formative predispositions are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Consciousness is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Name and form are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. The six sense fields are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature. Sensory contact is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Sensation is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Craving is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Grasping is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The rebirth process is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Birth is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. Aging and death are not eternal and they are not perishable. If you ask why, it is because that is their inherent nature.
“Venerable Śāradvatīputra, the perfection of generosity is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The perfection of ethical discipline is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The perfection of tolerance is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The perfection of perseverance is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The perfection of meditative concentration is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature. The perfection of wisdom is not eternal and it is not perishable. If you ask why, it is because that is its inherent nature.