Bibliotheca Polyglotta

ihaṃ śāriputra sarvadharmāḥ śūnyatālakṣaṇā anutpannā aniruddhā amalā na vimalā nonā na paripūrṇāḥ | tasmāc chāriputra śūnyatāyāṃ na rūpam, na vedanā, na saṃjñā, na saṃskārāḥ, na vijñānāni | na cakṣuḥśrotraghrāṇajihvākāyamanāṃsi, na rūpaśabdagandharasaspraṣṭavyadharmāḥ | na cakṣurdhātur yāvan na manodhātuḥ ||

IV. iha Śāriputra sarva-dharmāḥ śūnyatālakṣaṇā anutpannā aniruddhā amalā avimalā anūnā aparipūrṇāḥ. V. tasmāc Chāriputra śūnyatāyāṃ na rūpaṃ na vedanā na saṃjñā na saṃskārāḥ na vijñānam, na cakṣuḥ-śrotra-ghrāna-jihvā-kāya-manāṃsi na rūpa-śabdo-ganda-rasa-spraṣṭavya-dharmāḥ na cakṣūr-dhātur yāvan na manovijñāna-dhātuḥ

evaṃ śāriputra sarvadharmāḥ śūnyatālakṣaṇā anutpannā aniruddhā amalā vimalā anūnā asaṃpūrṇāḥ | tasmāt tarhi śāriputra śūnyatāyāṃ na rūpam, na vedanā, sa saṃjñā, na saṃskārāḥ, na vijñānam, na cakṣur na śrotraṃ na ghrāṇaṃ na jihvā na kāyo na mano na rūpaṃ na śabdo na gandho na raso na spraṣṭavyaṃ na dharmaḥ | na cakṣurdhātur yāvan na manodhātur na dharmadhātur na manovijñānadhātuḥ |

舍利弗是諸法空相。不生不滅。不垢不(16)淨。不増不減。是空法。非過去非未來非現在。 (17)是故空中。無色無受想行識。無眼耳鼻舌身(18)意。無色聲香味觸法。無眼界乃至無意識界。

舍利子。是諸法空相。不生不滅。不垢不淨(10)不増不減。是故空中。無色。無受想行識。無眼(11)耳鼻舌身意。無色聲香味觸法。無眼界。乃至(12)無意識界。

舍利子。是諸法空相。(3)不生不滅不垢不淨不増不減。是故空中無(4)色。無受想行識。無眼耳鼻舌身意。無色聲香(5)味觸法。無眼界乃至無意識界。

舍利子。是諸法空相。不生不滅不垢(9)不淨不増不減。是故空中無色。無受想行識。 (10)無眼耳鼻舌身意。無色聲香味觸法。無眼界(11)乃至無意識界。

舍利子。(23)是諸法性相空。不生不滅。不垢不淨。不減不(24)増。是故空中。無色。無受想行識。無眼耳鼻(25)舌身意。無色聲香味觸法。無眼界。乃至無(26)意識界。

是故舍(6)利子。一切法空性。無相無生無滅。無垢離垢。(7)無減無増。舍利子。是故爾時空性之中。無色。(8)無受。無想。無行。亦無有識。無眼。無耳。無鼻。(9)無舌。無身。無意。無色。無聲。無香。無味。無觸。(10)無法。無眼界。乃至無意識界。

舍利子。此一切法如是空(23)相。無所生。無所滅。無垢染。無清淨。無増(24)長。無損減。舍利子。是故空中無色。無受想(25)行識。無眼耳鼻舌身意。無色聲香味觸法。 (26)無眼界。無眼識界。乃至無意界。無意識界。

’dï ni sha rï ’i bo chos tham cad stong pa nyïd gyi mtshan ma ste || myï skyes myi ’gog || myi tsangs (6) myï brtsog || myï ’phel myi ’bri | de ltar bsam na sha rï bu stong pa nyid la gzugs kyang myed | tshor ba yang myed | ’du shes kyang myed | ’du byed kyang myed | rnam par (7)shes pa yang myed | myïg dang | rna ba dang | sna dang lce dang lus dang yid kyang myed || kha dog dang | sgra dang | dre dang ros dang reg dang || chos kyang myed myïg gï khams nas yid | (8)gyï kham su yang myed |

sh’a ri’i bu de lta bas ni chos thams cad stong pa nyid de | mtshan nyid med pa | ma skyes pa | ma ’gags pa | dri ma med pa | dri ma dang bral ba med pa | bri ba med pa | gang ba med pa’o || sh’a ri’i bu de lta bas na stong pa nyid la gzugs (7) med | tshor ba med | ’du shes med | ’du byed rnams med | rnam par shes pa med | mig med | rna ba med | sna med | lce med | lus med | yid med | gzugs med | sgra med | dri med | ro med | reg bya med | chos med do || mig gi khams med (145b1) pa nas yid kyi khams med yid kyi rnam par shes pa’i khams kyi bar du yang med do ||

Śāriputra. All these things around us (ye dhammā) being thus stript or devoid of qualities (lakshaṅa [sic]), there can be no longer birth or death, defilement or purity, addition or destruction. In the midst then on this void (ākāśa), there can be neither rūpa, vedanā, sanjnā, sanskāra, or vijnāna (i.e., neither of the five skandha), nor yet organs of sense, whether the eye, or nose, ear, or tongue, body of mind (chitta), nor yet objects of sense, i.e. matter (rūpa), or sound, odour, or taste, touch, or ideas (chaitta), nor yet categories of sense (dhātu), such as the union of the object and subject in sight, in smell, in touch, in taste, in apprehension.

III. Here, O Śāriputra,
III,1 all dharmas are marked with emptiness;
III,2a they are neither produced nor stopped,
III,2b neither defiled nor immaculate,
III,2c neither deficient nor complete. IV Therefore, O Śāriputra, where there is emptiness
IV,1 there is neither form, nor feeling, nor perception, nor impulse, nor consciousness, IV,2 no eye, or ear, or nose, or tongue, or body, or mind, IV,3 no form, nor sound, nor smell, nor taste, nor touchable nor object of mind, IV,4 no sight organ element, etc. until we come to, no mind-consciousness element;

Thus, O Śāriputra, all dharmas are empty of own-being, are without marks; they are neither produced nor stopped, neither defiled nor immaculate, neither deficient nor complete. Therefore then, O Śāriputra, where there is emptiness there is no form, no being, no perception, no impulse, no consciousness; no eye, ear, nose, tongue, body or mind; no form, no sound, no smell, no taste, no touchable, no object of mind; no sight-organ element, etc., until we come to: no mind-consciousness element;

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