大般若波羅蜜多經

05

At that time, Shariputra asked Subhuti: For what reason is it said that form and so forth enter nonduality, while the numerical order of dharmas is not confused?

Subhuti replied: Shariputra! Form is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from form; form itself is non-arising and non-cessation, and non-arising and non-cessation themselves are form. Feeling, perception, formations, and consciousness are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from feeling, perception, formations, and consciousness; feeling, perception, formations, and consciousness themselves are non-arising and non-cessation, and non-arising and non-cessation themselves are feeling, perception, formations, and consciousness.

Shariputra! For this reason, I say that form enters nonduality, while the numerical order of dharmas is not confused; feeling, perception, formations, and consciousness enter nonduality, while the numerical order of dharmas is not confused.

Shariputra! The eye ayatana is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the eye ayatana; the eye ayatana itself is non-arising and non-cessation, and non-arising and non-cessation themselves are the eye ayatana. The ear, nose, tongue, body, and mind ayatanas are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the ear, nose, tongue, body, and mind ayatanas; the ear, nose, tongue, body, and mind ayatanas themselves are non-arising and non-cessation, and non-arising and non-cessation themselves are the ear, nose, tongue, body, and mind ayatanas.

Shariputra! For this reason, I say that the eye ayatana enters nonduality, while the numerical order of dharmas is not confused; the ear, nose, tongue, body, and mind ayatanas enter nonduality, while the numerical order of dharmas is not confused.

Shariputra! The form ayatana is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the form ayatana; the form ayatana itself is non-arising and non-cessation, and non-arising and non-cessation themselves are the form ayatana. The sound, odor, taste, tangible-object, and dharma ayatanas are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the sound, odor, taste, tangible-object, and dharma ayatanas; the sound, odor, taste, tangible-object, and dharma ayatanas themselves are non-arising and non-cessation, and non-arising and non-cessation themselves are the sound, odor, taste, tangible-object, and dharma ayatanas.

Shariputra! For this reason, I say that the form ayatana enters nonduality, while the numerical order of dharmas is not confused; the sound, odor, taste, tangible-object, and dharma ayatanas enter nonduality, while the numerical order of dharmas is not confused.

Shariputra! The eye dhatu is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the eye dhatu; the eye dhatu itself is non-arising and non-cessation, and non-arising and non-cessation themselves are the eye dhatu. The form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the form dhatu through the feelings that arise with eye-contact as condition;

the form dhatu through the feelings that arise with eye-contact as condition themselves are non-arising and non-cessation, and non-arising and non-cessation themselves are the form dhatu through the feelings that arise with eye-contact as condition.

Shariputra! For this reason, I say that the eye dhatu enters nonduality, while the numerical order of dharmas is not confused; the form dhatu through the feelings that arise with eye-contact as condition enter nonduality, while the numerical order of dharmas is not confused.

Shariputra! The ear dhatu is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the ear dhatu; the ear dhatu itself is non-arising and non-cessation, and non-arising and non-cessation themselves are the ear dhatu. The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the sound dhatu through the feelings that arise with ear-contact as condition;

the sound dhatu through the feelings that arise with ear-contact as condition themselves are non-arising and non-cessation, and non-arising and non-cessation themselves are the sound dhatu through the feelings that arise with ear-contact as condition.

Shariputra! For this reason, I say that the ear dhatu enters nonduality, while the numerical order of dharmas is not confused; the sound dhatu through the feelings that arise with ear-contact as condition enter nonduality, while the numerical order of dharmas is not confused.

Shariputra! The nose dhatu is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the nose dhatu; the nose dhatu itself is non-arising and non-cessation, and non-arising and non-cessation themselves are the nose dhatu. The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the odor dhatu through the feelings that arise with nose-contact as condition;

the odor dhatu through the feelings that arise with nose-contact as condition themselves are non-arising and non-cessation, and non-arising and non-cessation themselves are the odor dhatu through the feelings that arise with nose-contact as condition.

Shariputra! For this reason, I say that the nose dhatu enters nonduality, while the numerical order of dharmas is not confused; the odor dhatu through the feelings that arise with nose-contact as condition enter nonduality, while the numerical order of dharmas is not confused.

Shariputra! The tongue dhatu is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the tongue dhatu; the tongue dhatu itself is non-arising and non-cessation, and non-arising and non-cessation themselves are the tongue dhatu. The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the taste dhatu through the feelings that arise with tongue-contact as condition;

the taste dhatu through the feelings that arise with tongue-contact as condition themselves are non-arising and non-cessation, and non-arising and non-cessation themselves are the taste dhatu through the feelings that arise with tongue-contact as condition.

Shariputra! For this reason, I say that the tongue dhatu enters nonduality, while the numerical order of dharmas is not confused; the taste dhatu through the feelings that arise with tongue-contact as condition enter nonduality, while the numerical order of dharmas is not confused.

Shariputra! The body dhatu is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the body dhatu; the body dhatu itself is non-arising and non-cessation, and non-arising and non-cessation themselves are the body dhatu. The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as condition are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the tangible-object dhatu through the feelings that arise with body-contact as condition;

the tangible-object dhatu through the feelings that arise with body-contact as condition themselves are non-arising and non-cessation, and non-arising and non-cessation themselves are the tangible-object dhatu through the feelings that arise with body-contact as condition.

Shariputra! For this reason, I say that the body dhatu enters nonduality, while the numerical order of dharmas is not confused; the tangible-object dhatu through the feelings that arise with body-contact as condition enter nonduality, while the numerical order of dharmas is not confused.

Shariputra! The mind dhatu is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the mind dhatu; the mind dhatu itself is non-arising and non-cessation, and non-arising and non-cessation themselves are the mind dhatu. The dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as condition are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the dharma dhatu through the feelings that arise with mind-contact as condition;

the dharma dhatu through the feelings that arise with mind-contact as condition themselves are non-arising and non-cessation, and non-arising and non-cessation themselves are the dharma dhatu through the feelings that arise with mind-contact as condition.

Shariputra! For this reason, I say that the mind dhatu enters nonduality, while the numerical order of dharmas is not confused; the dharma dhatu through the feelings that arise with mind-contact as condition enter nonduality, while the numerical order of dharmas is not confused.

Shariputra! The earth dhatu is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the earth dhatu; the earth dhatu itself is non-arising and non-cessation, and non-arising and non-cessation themselves are the earth dhatu. The water, fire, wind, space, and consciousness dhatus are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the water, fire, wind, space, and consciousness dhatus; the water, fire, wind, space, and consciousness dhatus themselves are non-arising and non-cessation, and non-arising and non-cessation themselves are the water, fire, wind, space, and consciousness dhatus.

Shariputra! For this reason, I say that the earth dhatu enters nonduality, while the numerical order of dharmas is not confused; the water, fire, wind, space, and consciousness dhatus enter nonduality, while the numerical order of dharmas is not confused.

Shariputra! The Noble Truth of suffering is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the Noble Truth of suffering; the Noble Truth of suffering itself is non-arising and non-cessation, and non-arising and non-cessation themselves are the Noble Truth of suffering. The Noble Truths of the origin of suffering, the cessation of suffering, and the path are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the Noble Truths of the origin of suffering, the cessation of suffering, and the path;

the Noble Truths of the origin of suffering, the cessation of suffering, and the path themselves are non-arising and non-cessation, and non-arising and non-cessation themselves are the Noble Truths of the origin of suffering, the cessation of suffering, and the path.

Shariputra! For this reason, I say that the Noble Truth of suffering enters nonduality, while the numerical order of dharmas is not confused; the Noble Truths of the origin of suffering, the cessation of suffering, and the path enter nonduality, while the numerical order of dharmas is not confused.

Shariputra! Ignorance is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from ignorance; ignorance is precisely non-arising and non-cessation, and non-arising and non-cessation are precisely ignorance. Volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress;

volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Shariputra! For this reason, I say that ignorance enters nonduality, while the numerical classifications of dharmas remain undisturbed; volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress enter nonduality, while the numerical classifications of dharmas remain undisturbed.

Shariputra! Inner emptiness is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from inner emptiness; inner emptiness is precisely non-arising and non-cessation, and non-arising and non-cessation are precisely inner emptiness. Outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature,

and emptiness of the self-nature of nonexistence are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from outer emptiness through the emptiness of the self-nature of nonexistence; outer emptiness through the emptiness of the self-nature of nonexistence are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely outer emptiness through the emptiness of the self-nature of nonexistence.

Shariputra! For this reason, I say that inner emptiness enters nonduality, while the numerical classifications of dharmas remain undisturbed; outer emptiness through the emptiness of the self-nature of nonexistence enter nonduality, while the numerical classifications of dharmas remain undisturbed.

Shariputra! The perfection of generosity is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the perfection of generosity; the perfection of generosity is precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the perfection of generosity. The perfections of pure morality, patience, diligence, meditation, and prajnaparamita are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the perfections of pure morality, patience, diligence, meditation, and prajnaparamita;

the perfections of pure morality, patience, diligence, meditation, and prajnaparamita are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the perfections of pure morality, patience, diligence, meditation, and prajnaparamita.

Shariputra! For this reason, I say that the perfection of generosity enters nonduality, while the numerical classifications of dharmas remain undisturbed; the perfections of pure morality, patience, diligence, meditation, and prajnaparamita enter nonduality, while the numerical classifications of dharmas remain undisturbed.

Shariputra! The four meditative absorptions are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the four meditative absorptions; the four meditative absorptions are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the four meditative absorptions. The four immeasurables and the four formless concentrations are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the four immeasurables and the four formless concentrations; the four immeasurables and the four formless concentrations are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the four immeasurables and the four formless concentrations.

Shariputra! For this reason, I say that the four meditative absorptions enter nonduality, while the numerical classifications of dharmas remain undisturbed; the four immeasurables and the four formless concentrations enter nonduality, while the numerical classifications of dharmas remain undisturbed.

Shariputra! The eight liberations are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the eight liberations; the eight liberations are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the eight liberations. The eight spheres of mastery, the nine successive concentrations, and the ten totalities are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the eight spheres of mastery, the nine successive concentrations, and the ten totalities;

the eight spheres of mastery, the nine successive concentrations, and the ten totalities are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the eight spheres of mastery, the nine successive concentrations, and the ten totalities.

Shariputra! For this reason, I say that the eight liberations enter nonduality, while the numerical classifications of dharmas remain undisturbed; the eight spheres of mastery, the nine successive concentrations, and the ten totalities enter nonduality, while the numerical classifications of dharmas remain undisturbed.

Shariputra! The four establishments of mindfulness are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the four establishments of mindfulness; the four establishments of mindfulness are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the four establishments of mindfulness. The four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the four right efforts through the eightfold noble path;

the four right efforts through the eightfold noble path are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the four right efforts through the eightfold noble path.

Shariputra! For this reason, I say that the four establishments of mindfulness enter nonduality, while the numerical classifications of dharmas remain undisturbed; the four right efforts through the eightfold noble path enter nonduality, while the numerical classifications of dharmas remain undisturbed.

Shariputra! The gateway to liberation through emptiness is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the gateway to liberation through emptiness; the gateway to liberation through emptiness is precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the gateway to liberation through emptiness. The gateways to liberation through signlessness and wishlessness are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the gateways to liberation through signlessness and wishlessness;

the gateways to liberation through signlessness and wishlessness are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the gateways to liberation through signlessness and wishlessness.

Shariputra! For this reason, I say that the gateway to liberation through emptiness enters nonduality, while the numerical classifications of dharmas remain undisturbed; the gateways to liberation through signlessness and wishlessness enter nonduality, while the numerical classifications of dharmas remain undisturbed.

Shariputra! The five kinds of eyes are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the five kinds of eyes; the five kinds of eyes are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the five kinds of eyes. The six superknowledges are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the six superknowledges; the six superknowledges are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the six superknowledges.

Shariputra! For this reason, I say that the five kinds of eyes enter nonduality, while the numerical classifications of dharmas remain undisturbed; the six superknowledges enter nonduality, while the numerical classifications of dharmas remain undisturbed.

Shariputra! The ten powers of a Buddha are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the ten powers of a Buddha; the ten powers of a Buddha are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the ten powers of a Buddha. The four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the four fearlessnesses through the eighteen distinctive qualities of a Buddha;

the four fearlessnesses through the eighteen distinctive qualities of a Buddha are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Shariputra! For this reason, I say that the ten powers of a Buddha enter nonduality, while the numerical classifications of dharmas remain undisturbed; the four fearlessnesses through the eighteen distinctive qualities of a Buddha enter nonduality, while the numerical classifications of dharmas remain undisturbed.

Shariputra! Suchness is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from suchness; suchness is precisely non-arising and non-cessation, and non-arising and non-cessation are precisely suchness. The dharma realm, the nature of dharmas, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding nature of dharmas, the true limit, the realm of empty space, and the inconceivable realm are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the dharma realm through the inconceivable realm;

the dharma realm through the inconceivable realm are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the dharma realm through the inconceivable realm.

Śāriputra! For this reason, I say that suchness enters nonduality, while the numerical categories of dharmas remain unconfused; the Dharma realm, up to and including the inconceivable realm, enters nonduality, while the numerical categories of dharmas remain unconfused.

Śāriputra! Supreme enlightenment is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from supreme enlightenment; supreme enlightenment is precisely non-arising and non-cessation, and non-arising and non-cessation are precisely supreme enlightenment. The knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects;

the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Śāriputra! For this reason, I say that supreme enlightenment enters nonduality, while the numerical categories of dharmas remain unconfused; the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects enter nonduality, while the numerical categories of dharmas remain unconfused.

Śāriputra! The quality of never forgetting is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the quality of never forgetting; the quality of never forgetting is precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the quality of never forgetting. The nature of constant equanimity is not different from non-arising and non-cessation, and non-arising and non-cessation are not different from the nature of constant equanimity; the nature of constant equanimity is precisely non-arising and non-cessation, and non-arising and non-cessation are precisely the nature of constant equanimity.

Śāriputra! For this reason, I say that the quality of never forgetting enters nonduality, while the numerical categories of dharmas remain unconfused; the nature of constant equanimity enters nonduality, while the numerical categories of dharmas remain unconfused.

Śāriputra! All dharani gateways are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from all dharani gateways; all dharani gateways are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely all dharani gateways. All samadhi gateways are not different from non-arising and non-cessation, and non-arising and non-cessation are not different from all samadhi gateways; all samadhi gateways are precisely non-arising and non-cessation, and non-arising and non-cessation are precisely all samadhi gateways.

Śāriputra! For this reason, I say that all dharani gateways enter nonduality, while the numerical categories of dharmas remain unconfused; all samadhi gateways enter nonduality, while the numerical categories of dharmas remain unconfused.

XX. CHAPTER ON NON-ARISING

01

At that time, the Venerable Subhūti addressed the Buddha: “Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the self is non-arising, they are ultimately purified; because they see that a sentient being, a life continuum, one who is born, one who is nurtured, one who matures, one who transmigrates, a person born of a person, a supreme self, one capable of acting, one capable of causing others to act, one capable of creating karma, one capable of causing others to create karma, one who personally experiences karmic results, one who causes others to experience karmic results, a knower, and a seer are non-arising, they are ultimately purified.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that form is non-arising, they are ultimately purified; because they see that feeling, perception, formations, and consciousness are non-arising, they are ultimately purified.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the eye ayatana is non-arising, they are ultimately purified; because they see that the ear, nose, tongue, body, and mind ayatanas are non-arising, they are ultimately purified.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the form ayatana is non-arising, they are ultimately purified; because they see that the sound, odor, taste, tangible-object, and mental-object ayatanas are non-arising, they are ultimately purified.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the eye dhatu is non-arising, they are ultimately purified; because they see that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are non-arising, they are ultimately purified.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the ear dhatu is non-arising, they are ultimately purified; because they see that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are non-arising, they are ultimately purified.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the nose dhatu is non-arising, they are ultimately purified; because they see that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are non-arising, they are ultimately purified.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the tongue dhatu is non-arising, they are ultimately purified; because they see that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition are non-arising, they are ultimately purified.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the body dhatu is non-arising, they are ultimately purified; because they see that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition are non-arising, they are ultimately purified.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the mind dhatu is non-arising, they are ultimately purified; because they see that the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition are non-arising, they are ultimately purified.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the earth dhatu is non-arising, they are ultimately purified; because they see that the water, fire, wind, space, and consciousness dhatus are non-arising, they are ultimately purified.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the Noble Truth of suffering is non-arising, they are ultimately purified; because they see that the Noble Truths of the origin of suffering, cessation, and the path are non-arising, they are ultimately purified.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that ignorance is non-arising, they are ultimately purified; because they see that formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are non-arising, they are ultimately purified.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that internal emptiness is non-arising, they are ultimately purified; because they see that external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are non-arising, they are ultimately purified.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the perfection of generosity is non-arising, they are ultimately purified; because they see that the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita are non-arising, they are ultimately purified.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the four meditative absorptions are non-arising, they are ultimately purified; because they see that the four immeasurables and the four formless attainments are non-arising, they are ultimately purified.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the eight liberations are non-arising, they are ultimately purified; because they see that the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are non-arising, they are ultimately purified.”

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the four foundations of mindfulness are unborn, they are ultimately pure; because they see that the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are unborn, they are ultimately pure.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the gateway to liberation through emptiness is unborn, they are ultimately pure; because they see that the gateways to liberation through signlessness and wishlessness are unborn, they are ultimately pure.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the five kinds of eyes are unborn, they are ultimately pure; because they see that the six superknowledges are unborn, they are ultimately pure.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the ten powers of a Buddha are unborn, they are ultimately pure; because they see that the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are unborn, they are ultimately pure.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the knowledge of all things is unborn, they are ultimately pure; because they see that the knowledge of the aspects of the paths and the knowledge of all aspects are unborn, they are ultimately pure.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that the Dharma of non-forgetfulness is unborn, they are ultimately pure; because they see that the nature of perpetual equanimity is unborn, they are ultimately pure.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that all dharani gateways are unborn, they are ultimately pure; because they see that all samadhi gateways are unborn, they are ultimately pure.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that ordinary beings are unborn, they are ultimately pure; because they see that the dharmas of ordinary beings are unborn, they are ultimately pure.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that stream-enterers are unborn, they are ultimately pure; because they see that the dharmas of stream-enterers are unborn, they are ultimately pure.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that once-returners are unborn, they are ultimately pure; because they see that the dharmas of once-returners are unborn, they are ultimately pure.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that non-returners are unborn, they are ultimately pure; because they see that the dharmas of non-returners are unborn, they are ultimately pure.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that arhats are unborn, they are ultimately pure; because they see that the dharmas of arhats are unborn, they are ultimately pure.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that pratyekabuddhas are unborn, they are ultimately pure; because the dharmas of pratyekabuddhas are unborn, they are ultimately pure.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that bodhisattvas are unborn, they are ultimately pure; because the dharmas of bodhisattvas are unborn, they are ultimately pure.

Blessed One! When great bodhisattvas practicing prajnaparamita contemplate all dharmas, because they see that Tathagatas are unborn, they are ultimately pure; because they see that the dharmas of Tathagatas are unborn, they are ultimately pure.

At that time, Sariputra said to Subhuti: “As I understand the meaning of what you have just said, the self, sentient beings, and so forth are unborn; form, feeling, and so forth are unborn, up to and including the Tathagata and the dharmas of the Tathagata. If this is so, there should be no distinctions among births in the six destinies; there would be no need for a stream-enterer to attain the fruit of stream-entry, a once-returner to attain the fruit of once-returning, a non-returner to attain the fruit of non-returning, or an arhat to attain the fruit of arhatship; there would be no need for a pratyekabuddha to attain the fruit of pratyekabuddhahood;

there would be no need for a great bodhisattva to attain the knowledge of all aspects, nor would there be any need to attain the five kinds of enlightenment.

“Furthermore, Subhuti! If all dharmas are definitively unborn, for what reason does a stream-enterer, for the sake of the fruit of stream-entry, cultivate the means of severing the three fetters? For what reason does a once-returner, for the sake of the fruit of once-returning, cultivate the means of weakening greed, hatred, and delusion?

For what reason does a non-returner, for the sake of the fruit of non-returning, cultivate the means of severing the five lower fetters? For what reason does an arhat, for the sake of the fruit of arhatship, cultivate the means of severing the five higher fetters? For what reason does a pratyekabuddha, for the sake of the fruit of pratyekabuddhahood, cultivate the means of awakening to dependent origination?

For what reason do great bodhisattvas, in order to liberate immeasurable sentient beings, cultivate many hundreds of thousands of difficult and arduous practices and endure all manner of boundless, intense suffering? For what reason does a Tathagata attain the fruit of supreme enlightenment? For what reason do the Buddhas turn the wondrous Dharma wheel for sentient beings?”

Then the Venerable Subhuti replied to Sariputra: “Within unborn dharmas, I do not see any distinctions among births in the six destinies. Within unborn dharmas, I do not see anyone capable of entering the direct contemplation of the noble truths. Within unborn dharmas, I do not see a stream-enterer attaining the fruit of stream-entry, a once-returner attaining the fruit of once-returning, a non-returner attaining the fruit of non-returning, or an arhat attaining the fruit of arhatship. Within unborn dharmas, I do not see a pratyekabuddha attaining the fruit of pratyekabuddhahood. Within unborn dharmas, I do not see a great bodhisattva attaining the knowledge of all aspects or the five kinds of enlightenment.

“Furthermore, Sariputra! Within unborn dharmas, I do not see a stream-enterer cultivating the means of severing the three fetters for the sake of the fruit of stream-entry. Within unborn dharmas, I do not see a once-returner cultivating the means of weakening greed, hatred, and delusion for the sake of the fruit of once-returning.

Within unborn dharmas, I do not see a non-returner cultivating the means of severing the five lower fetters for the sake of the fruit of non-returning. Within unborn dharmas, I do not see an arhat cultivating the means of severing the five higher fetters for the sake of the fruit of arhatship. Within unborn dharmas, I do not see a pratyekabuddha cultivating the means of awakening to dependent origination for the sake of the fruit of pratyekabuddhahood.

Within unborn dharmas, I do not see great bodhisattvas cultivating many hundreds of thousands of difficult and arduous practices and enduring all manner of boundless, intense suffering in order to liberate immeasurable sentient beings. Yet great bodhisattvas do not give rise to the notion that their practices are difficult and arduous. Why?

Because one who abides in the notion that the practices are difficult and arduous cannot constantly perform beneficial deeds for immeasurable, countless, and boundless sentient beings.

“Sariputra! Nevertheless, using non-attainment as skillful means, great bodhisattvas arouse great compassion toward all sentient beings and regard them as their parents, their brothers and sisters, their spouses, and their own bodies. In this way, they constantly bring great benefit to immeasurable, countless, and boundless sentient beings.”

Sariputra! Great bodhisattvas should arouse their minds in this way: Just as the intrinsic nature of the self, when sought within all dharmas by every means, in every place, and at every time, cannot be apprehended, so too are all internal and external dharmas utterly nonexistent and entirely unapprehensible. Why? Because if great bodhisattvas abide in this perception while cultivating difficult ascetic practices, they can accomplish deeds that benefit immeasurable, countless, and boundless sentient beings. Therefore, great bodhisattvas should not grasp any dharma.

Sariputra! It is not that, within the unarisen dharma, I see Buddhas attaining unsurpassed perfect enlightenment, turning the wondrous Dharma wheel, and liberating immeasurable sentient beings.

At that time, Sariputra asked Subhuti: Do you now intend to realize an arisen dharma by means of an arisen dharma, or to realize an unarisen dharma by means of an unarisen dharma?

Subhuti replied: I truly do not intend to realize an arisen dharma by means of an arisen dharma, nor do I truly intend to realize an unarisen dharma by means of an unarisen dharma.

Sariputra asked: If so, do you intend to realize an unarisen dharma by means of an arisen dharma, or to realize an arisen dharma by means of an unarisen dharma?

Subhuti replied: I also do not intend to realize an unarisen dharma by means of an arisen dharma, nor do I intend to realize an arisen dharma by means of an unarisen dharma.

Sariputra asked: If that is so, does this mean that there is absolutely no attainment and no direct realization?

Subhuti replied: Although there is attainment and direct realization, these two dharmas are not employed for realization.

Sariputra! It is only in conformity with worldly convention that expressions such as attainment and direct realization are provisionally established; in ultimate truth, there is no attainment or direct realization. It is only in conformity with worldly convention that expressions are provisionally established for a stream-enterer and the fruit of stream-entry, a once-returner and the fruit of once-returning, a non-returner and the fruit of non-returning, an arhat and the fruit of arhatship, a pratyekabuddha and the fruit of pratyekabuddhahood, a great bodhisattva, and unsurpassed perfect enlightenment. In ultimate truth, however, there is no stream-enterer, and so forth, up to unsurpassed perfect enlightenment.

Sariputra asked: If attainment, direct realization, and so forth are expressions provisionally established in conformity with worldly convention and do not exist in ultimate truth, then are the distinctions among the six classes of beings likewise expressions provisionally established in conformity with worldly convention and nonexistent in ultimate truth?

Subhuti replied: So it is! So it is! It is exactly as you have said. Why? Sariputra! Because in ultimate truth there is no karma, no karmic maturation, no arising, no cessation, no defilement, and no purification.

At that time, Sariputra asked Subhuti: Do you now intend to cause an unarisen dharma to arise, or to cause a dharma that has already arisen to arise?

Subhuti replied: I do not intend to cause an unarisen dharma to arise, nor do I intend to cause a dharma that has already arisen to arise.

Sariputra asked: Which dharmas are unarisen dharmas that you do not intend to cause to arise?

Subhuti replied: Sariputra! Form is an unarisen dharma, and I do not intend to cause it to arise. Why? Because its intrinsic nature is empty. Feeling, perception, volitional formations, and consciousness are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Sariputra! The eye ayatana is an unarisen dharma, and I do not intend to cause it to arise. Why? Because its intrinsic nature is empty. The ear, nose, tongue, body, and mind ayatanas are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Sariputra! The form ayatana is an unarisen dharma, and I do not intend to cause it to arise. Why? Because its intrinsic nature is empty. The sound, odor, taste, tangible-object, and mental-object ayatanas are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Sariputra! The eye dhatu is an unarisen dharma, and I do not intend to cause it to arise. Why? Because its intrinsic nature is empty. The form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Sariputra! The ear dhatu is an unarisen dharma, and I do not intend to cause it to arise. Why? Because its intrinsic nature is empty. The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Sariputra! The nose dhatu is an unarisen dharma, and I do not intend to cause it to arise. Why? Because its intrinsic nature is empty. The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Sariputra! The tongue dhatu is an unarisen dharma, and I do not intend to cause it to arise. Why? Because its intrinsic nature is empty. The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Sariputra! The body dhatu is an unarisen dharma, and I do not intend to cause it to arise. Why? Because its intrinsic nature is empty. The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Sariputra! The mind dhatu is an unarisen dharma, and I do not intend to cause it to arise. Why? Because its intrinsic nature is empty. The mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Sariputra! The earth dhatu is an unarisen dharma, and I do not intend to cause it to arise. Why? Because its intrinsic nature is empty. The water, fire, wind, space, and consciousness dhatus are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Sariputra! The Noble Truth of suffering is an unarisen dharma, and I do not intend to cause it to arise. Why? Because its intrinsic nature is empty. The Noble Truths of the origin of suffering, the cessation of suffering, and the path are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Sariputra! Ignorance is an unarisen dharma, and I do not intend to cause it to arise. Why? Because its intrinsic nature is empty. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Sariputra! Internal emptiness is an unarisen dharma, and I do not intend to cause it to arise. Why? Because its intrinsic nature is empty. External emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonbeing, emptiness of self-nature, and emptiness of the self-nature of nonbeing are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Sariputra! The perfection of generosity is an unarisen dharma, and I do not intend to cause it to arise. Why? Because its intrinsic nature is empty. The perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Sariputra! The four meditative absorptions are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty. The four immeasurables and the four formless concentrations are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Sariputra! The eight liberations are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty. The eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are unarisen dharmas, and I do not intend to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The four foundations of mindfulness are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty. The four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The liberation gateway of emptiness is an unarisen dharma; I do not wish to cause it to arise. Why? Because its intrinsic nature is empty. The liberation gateways of signlessness and wishlessness are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The five kinds of eyes are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty. The six superknowledges are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The Buddha’s ten powers are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty. The four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The knowledge of all things is an unarisen dharma; I do not wish to cause it to arise. Why? Because its intrinsic nature is empty. The knowledge of the aspects of the paths and the knowledge of all aspects are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The quality of never forgetting is an unarisen dharma; I do not wish to cause it to arise. Why? Because its intrinsic nature is empty. The nature of perpetual equanimity is an unarisen dharma; I do not wish to cause it to arise. Why? Because its intrinsic nature is empty.

Shariputra! All dharani gateways are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty. All samadhi gateways are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! Ordinary beings are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty. The dharmas of ordinary beings are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! Stream-enterers are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty. The dharmas of stream-enterers are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! Once-returners are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty. The dharmas of once-returners are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! Non-returners are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty. The dharmas of non-returners are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! Arhats are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty. The dharmas of arhats are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! Pratyekabuddhas are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty. The dharmas of pratyekabuddhas are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! Bodhisattvas are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty. The dharmas of bodhisattvas are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! Tathagatas are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty. The dharmas of Tathagatas are unarisen dharmas; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra asked, “Which dharmas have already arisen, yet you do not wish to cause them to arise?”

Subhuti replied, “Form is a dharma that has already arisen; I do not wish to cause it to arise. Why? Because its intrinsic nature is empty. Feeling, perception, formations, and consciousness are dharmas that have already arisen; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The eye ayatana is a dharma that has already arisen; I do not wish to cause it to arise. Why? Because its intrinsic nature is empty. The ear, nose, tongue, body, and mind ayatanas are dharmas that have already arisen; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The form ayatana is a dharma that has already arisen; I do not wish to cause it to arise. Why? Because its intrinsic nature is empty. The sound, odor, taste, tangible-object, and mental-object ayatanas are dharmas that have already arisen; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The eye dhatu is a dharma that has already arisen; I do not wish to cause it to arise. Why? Because its intrinsic nature is empty. The form dhatu, eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact are dharmas that have already arisen; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The ear dhatu is a dharma that has already arisen; I do not wish to cause it to arise. Why? Because its intrinsic nature is empty. The sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact are dharmas that have already arisen; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The nose dhatu is a dharma that has already arisen; I do not wish to cause it to arise. Why? Because its intrinsic nature is empty. The odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact are dharmas that have already arisen; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The tongue dhatu is a dharma that has already arisen; I do not wish to cause it to arise. Why? Because its intrinsic nature is empty. The taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact are dharmas that have already arisen; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The body dhatu is a dharma that has already arisen; I do not wish to cause it to arise. Why? Because its intrinsic nature is empty. The tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are dharmas that have already arisen; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The mind dhatu is a dharma that has already arisen; I do not wish to cause it to arise. Why? Because its intrinsic nature is empty. The mental-object dhatu, mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact are dharmas that have already arisen; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The earth dhatu is a dharma that has already arisen; I do not wish to cause it to arise. Why? Because its intrinsic nature is empty. The water, fire, wind, space, and consciousness dhatus are dharmas that have already arisen; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! The Noble Truth of suffering is a dharma that has already arisen; I do not wish to cause it to arise. Why? Because its intrinsic nature is empty. The Noble Truths of the origin of suffering, cessation, and the path are dharmas that have already arisen; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! Ignorance is a dharma that has already arisen; I do not wish to cause it to arise. Why? Because its intrinsic nature is empty. Formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, distress, and despair are dharmas that have already arisen; I do not wish to cause them to arise. Why? Because their intrinsic nature is empty.

Shariputra! Inner emptiness is a dharma that has already arisen; I do not wish to cause it to arise. Why?

Because its intrinsic nature is empty. Outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are dharmas that have already arisen; I do not wish to cause them to arise.

Why? Because their intrinsic nature is empty.”

Fascicle 74

End