大般若波羅蜜多經

16

Furthermore, Sariputra! Concerning the Venerable One’s question: For what reason is it said that the great bodhisattvas are merely conventional names and are entirely without self-nature?

Venerable Sariputra! It is because the great bodhisattvas are merely names provisionally established.

At that time, Sariputra asked Subhuti:

– Why is it said that the great bodhisattvas are merely names provisionally established?

Subhuti replied:

– Just as all dharmas are merely names provisionally established, throughout the ten directions and the three times they come from nowhere, go nowhere, and abide nowhere. Within all dharmas there are no names; within names there are no dharmas. They neither unite nor separate, but are merely conventionally established. Why? Because all dharmas and their names are both empty of self-nature. Within the emptiness of self-nature, all dharmas and names are entirely nonexistent and unobtainable. The great bodhisattvas are likewise merely names provisionally established; they too come from nowhere, go nowhere, and abide nowhere, but are merely conventionally established. Therefore, it is said that the great bodhisattvas are merely conventional names and are entirely without self-nature.

Sariputra! The form skandha through the consciousness skandha are merely names provisionally established. Why?

Because the form skandha and so forth are not their names, nor are their names the form skandha and so forth. Within the form skandha and so forth there are no names; within the names there are no form skandha and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because the form skandha and so forth, together with their names, are all empty of self-nature. Within the emptiness of self-nature, whether the form skandha and so forth or their names, all are entirely nonexistent and unobtainable.

The names of the great bodhisattvas are likewise merely provisionally established. Therefore, it is said that the great bodhisattvas are merely conventional names and are entirely without self-nature.

Sariputra! The eye ayatana through the mind ayatana are merely names provisionally established. Why?

Because the eye ayatana and so forth are not their names, nor are their names the eye ayatana and so forth. Within the eye ayatana and so forth there are no names; within the names there are no eye ayatana and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because the eye ayatana and so forth, together with their names, are all empty of self-nature. Within the emptiness of self-nature, whether the eye ayatana and so forth or their names, all are entirely nonexistent and unobtainable.

The names of the great bodhisattvas are likewise merely provisionally established. Therefore, it is said that the great bodhisattvas are merely conventional names and are entirely without self-nature.

Sariputra! The form ayatana through the dharma ayatana are merely names provisionally established. Why?

Because the form ayatana and so forth are not their names, nor are their names the form ayatana and so forth. Within the form ayatana and so forth there are no names; within the names there are no form ayatana and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because the form ayatana and so forth, together with their names, are all empty of self-nature. Within the emptiness of self-nature, whether the form ayatana and so forth or their names, all are entirely nonexistent and unobtainable.

The names of the great bodhisattvas are likewise merely provisionally established. Therefore, it is said that the great bodhisattvas are merely conventional names and are entirely without self-nature.

Sariputra! The eye dhatu through the mind dhatu are merely names provisionally established. Why?

Because the eye dhatu and so forth are not their names, nor are their names the eye dhatu and so forth. Within the eye dhatu and so forth there are no names; within the names there are no eye dhatu and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because the eye dhatu and so forth, together with their names, are all empty of self-nature. Within the emptiness of self-nature, whether the eye dhatu and so forth or their names, all are entirely nonexistent and unobtainable.

The names of the great bodhisattvas are likewise merely provisionally established. Therefore, it is said that the great bodhisattvas are merely conventional names and are entirely without self-nature.

Sariputra! The form dhatu through the dharma dhatu are merely names provisionally established. Why?

Because the form dhatu and so forth are not their names, nor are their names the form dhatu and so forth. Within the form dhatu and so forth there are no names; within the names there are no form dhatu and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because the form dhatu and so forth, together with their names, are all empty of self-nature. Within the emptiness of self-nature, whether the form dhatu and so forth or their names, all are entirely nonexistent and unobtainable.

The names of the great bodhisattvas are likewise merely provisionally established. Therefore, it is said that the great bodhisattvas are merely conventional names and are entirely without self-nature.

Sariputra! The eye-consciousness dhatu through the mind-consciousness dhatu are merely names provisionally established. Why?

Because the eye-consciousness dhatu and so forth are not their names, nor are their names the eye-consciousness dhatu and so forth. Within the eye-consciousness dhatu and so forth there are no names; within the names there are no eye-consciousness dhatu and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because the eye-consciousness dhatu and so forth, together with their names, are all empty of self-nature. Within the emptiness of self-nature, whether the eye-consciousness dhatu and so forth or their names, all are entirely nonexistent and unobtainable.

The names of the great bodhisattvas are likewise merely provisionally established. Therefore, it is said that the great bodhisattvas are merely conventional names and are entirely without self-nature.

Sariputra! Eye-contact through mind-contact are merely names provisionally established. Why?

Because eye-contact and so forth are not their names, nor are their names eye-contact and so forth. Within eye-contact and so forth there are no names; within the names there are no eye-contact and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because eye-contact and so forth, together with their names, are all empty of self-nature. Within the emptiness of self-nature, whether eye-contact and so forth or their names, all are entirely nonexistent and unobtainable.

The names of the great bodhisattvas are likewise merely provisionally established. Therefore, it is said that the great bodhisattvas are merely conventional names and are entirely without self-nature.

Sariputra! The feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition, are merely names provisionally established. Why?

Because the feelings arising with eye-contact as condition and so forth are not their names, nor are their names the feelings arising with eye-contact as condition and so forth. Within the feelings arising with eye-contact as condition and so forth there are no names; within the names there are no feelings arising with eye-contact as condition and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because the feelings arising with eye-contact as condition and so forth, together with their names, are all empty of self-nature. Within the emptiness of self-nature, whether the feelings arising with eye-contact as condition and so forth or their names, all are entirely nonexistent and unobtainable.

The names of the great bodhisattvas are likewise merely provisionally established. Therefore, it is said that the great bodhisattvas are merely conventional names and are entirely without self-nature.

Sariputra! The earth dhatu through the consciousness dhatu are merely names provisionally established. Why?

Because the earth dhatu and so forth are not their names, nor are their names the earth dhatu and so forth. Within the earth dhatu and so forth there are no names; within the names there are no earth dhatu and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because the earth dhatu and so forth, together with their names, are all empty of self-nature. Within the emptiness of self-nature, whether the earth dhatu and so forth or their names, all are entirely nonexistent and unobtainable.

The names of the great bodhisattvas are likewise merely provisionally established. Therefore, it is said that the great bodhisattvas are merely conventional names and are entirely without self-nature.

Shariputra! Just as causes and conditions, up to dominant conditions, are merely provisional designations. Why?

Because causes and conditions and so forth are not designations, nor are designations causes and conditions and so forth. Within causes and conditions and so forth there are no designations; within designations there are no causes and conditions and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because causes and conditions and so forth, together with their designations, are all empty of self-nature. Within emptiness of self-nature, whether causes and conditions and so forth or their designations, all are utterly nonexistent and unobtainable.

The designation “great bodhisattvas” is likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional designations and are utterly without self-nature.

Shariputra! Just as ignorance, up to aging and death, are merely provisional designations. Why?

Because ignorance and so forth are not designations, nor are designations ignorance and so forth. Within ignorance and so forth there are no designations; within designations there is no ignorance and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because ignorance and so forth, together with their designations, are all empty of self-nature. Within emptiness of self-nature, whether ignorance and so forth or their designations, all are utterly nonexistent and unobtainable.

The designation “great bodhisattvas” is likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional designations and are utterly without self-nature.

Shariputra! Just as the perfection of generosity, up to the perfection of prajna, are merely provisional designations. Why?

Because the perfection of generosity and so forth are not designations, nor are designations the perfection of generosity and so forth. Within the perfection of generosity and so forth there are no designations; within designations there is no perfection of generosity and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because the perfection of generosity and so forth, together with their designations, are all empty of self-nature. Within emptiness of self-nature, whether the perfection of generosity and so forth or their designations, all are utterly nonexistent and unobtainable.

The designation “great bodhisattvas” is likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional designations and are utterly without self-nature.

Shariputra! Just as internal emptiness, up to the emptiness of the nonexistence of self-nature, are merely provisional designations. Why?

Because internal emptiness and so forth are not designations, nor are designations internal emptiness and so forth. Within internal emptiness and so forth there are no designations; within designations there is no internal emptiness and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because internal emptiness and so forth, together with their designations, are all empty of self-nature. Within emptiness of self-nature, whether internal emptiness and so forth or their designations, all are utterly nonexistent and unobtainable.

The designation “great bodhisattvas” is likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional designations and are utterly without self-nature.

Shariputra! Just as suchness, up to the inconceivable realm, are merely provisional designations. Why?

Because suchness and so forth are not designations, nor are designations suchness and so forth. Within suchness and so forth there are no designations; within designations there is no suchness and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because suchness and so forth, together with their designations, are all empty of self-nature. Within emptiness of self-nature, whether suchness and so forth or their designations, all are utterly nonexistent and unobtainable.

The designation “great bodhisattvas” is likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional designations and are utterly without self-nature.

Shariputra! Just as the realm of abandonment, up to the unconditioned realm, are merely provisional designations. Why?

Because the realm of abandonment and so forth are not designations, nor are designations the realm of abandonment and so forth. Within the realm of abandonment and so forth there are no designations; within designations there is no realm of abandonment and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because the realm of abandonment and so forth, together with their designations, are all empty of self-nature. Within emptiness of self-nature, whether the realm of abandonment and so forth or their designations, all are utterly nonexistent and unobtainable.

The designation “great bodhisattvas” is likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional designations and are utterly without self-nature.

Shariputra! Just as the Noble Truths of suffering, its origin, its cessation, and the path are merely provisional designations. Why?

Because the Noble Truth of suffering and so forth are not designations, nor are designations the Noble Truth of suffering and so forth. Within the Noble Truth of suffering and so forth there are no designations; within designations there is no Noble Truth of suffering and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because the Noble Truth of suffering and so forth, together with their designations, are all empty of self-nature. Within emptiness of self-nature, whether the Noble Truth of suffering and so forth or their designations, all are utterly nonexistent and unobtainable.

The designation “great bodhisattvas” is likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional designations and are utterly without self-nature.

Shariputra! Just as the four establishments of mindfulness, up to the Noble Eightfold Path, are merely provisional designations. Why?

Because the four establishments of mindfulness and so forth are not designations, nor are designations the four establishments of mindfulness and so forth. Within the four establishments of mindfulness and so forth there are no designations; within designations there are no four establishments of mindfulness and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because the four establishments of mindfulness and so forth, together with their designations, are all empty of self-nature. Within emptiness of self-nature, whether the four establishments of mindfulness and so forth or their designations, all are utterly nonexistent and unobtainable.

The designation “great bodhisattvas” is likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional designations and are utterly without self-nature.

Shariputra! Just as the four dhyanas, the four immeasurables, and the four formless absorptions are merely provisional designations. Why?

Because the four dhyanas and so forth are not designations, nor are designations the four dhyanas and so forth. Within the four dhyanas and so forth there are no designations; within designations there are no four dhyanas and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because the four dhyanas and so forth, together with their designations, are all empty of self-nature. Within emptiness of self-nature, whether the four dhyanas and so forth or their designations, all are utterly nonexistent and unobtainable.

The designation “great bodhisattvas” is likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional designations and are utterly without self-nature.

Shariputra! Just as the eight liberations and the nine successive absorptions are merely provisional designations. Why?

Because the eight liberations and so forth are not designations, nor are designations the eight liberations and so forth. Within the eight liberations and so forth there are no designations; within designations there are no eight liberations and so forth. They neither unite nor separate, but are merely conventionally established.

Why? Because the eight liberations and so forth, together with their designations, are all empty of self-nature. Within emptiness of self-nature, whether the eight liberations and so forth or their designations, all are utterly nonexistent and unobtainable.

The designation “great bodhisattvas” is likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional designations and are utterly without self-nature.

Shariputra! Just as the liberation gateways of emptiness, signlessness, and wishlessness are merely provisional names. Why?

Because the liberation gateways of emptiness and so forth are not names, and names are also not the liberation gateways of emptiness and so forth. Within the liberation gateways of emptiness and so forth, there are no names; within names, there are no liberation gateways of emptiness and so forth. They are neither conjoined nor separated, but are merely conventionally established.

Why? Because the liberation gateways of emptiness and so forth, together with their names, are all empty of intrinsic nature. Within emptiness of intrinsic nature, whether the liberation gateways of emptiness and so forth or their names, all are utterly nonexistent and unobtainable.

The names of great bodhisattvas are likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional names and are entirely without intrinsic nature.

Shariputra! Just as the Stage of Pure Contemplation up to the Stage of the Tathagata are merely provisional names. Why?

Because the Stage of Pure Contemplation and so forth are not names, and names are also not the Stage of Pure Contemplation and so forth. Within the Stage of Pure Contemplation and so forth, there are no names; within names, there is no Stage of Pure Contemplation and so forth. They are neither conjoined nor separated, but are merely conventionally established.

Why? Because the Stage of Pure Contemplation and so forth, together with their names, are all empty of intrinsic nature. Within emptiness of intrinsic nature, whether the Stage of Pure Contemplation and so forth or their names, all are utterly nonexistent and unobtainable.

The names of great bodhisattvas are likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional names and are entirely without intrinsic nature.

Shariputra! Just as the Stage of Great Joy up to the Stage of the Dharma Cloud are merely provisional names. Why?

Because the Stage of Great Joy and so forth are not names, and names are also not the Stage of Great Joy and so forth. Within the Stage of Great Joy and so forth, there are no names; within names, there is no Stage of Great Joy and so forth. They are neither conjoined nor separated, but are merely conventionally established.

Why? Because the Stage of Great Joy and so forth, together with their names, are all empty of intrinsic nature. Within emptiness of intrinsic nature, whether the Stage of Great Joy and so forth or their names, all are utterly nonexistent and unobtainable.

The names of great bodhisattvas are likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional names and are entirely without intrinsic nature.

Shariputra! Just as the five kinds of eyes and the six superknowledges are merely provisional names. Why?

Because the five kinds of eyes and so forth are not names, and names are also not the five kinds of eyes and so forth. Within the five kinds of eyes and so forth, there are no names; within names, there are no five kinds of eyes and so forth. They are neither conjoined nor separated, but are merely conventionally established.

Why? Because the five kinds of eyes and so forth, together with their names, are all empty of intrinsic nature. Within emptiness of intrinsic nature, whether the five kinds of eyes and so forth or their names, all are utterly nonexistent and unobtainable.

The names of great bodhisattvas are likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional names and are entirely without intrinsic nature.

Shariputra! Just as the ten powers of the Tathagata up to the eighteen distinctive qualities of a Buddha are merely provisional names. Why?

Because the ten powers of the Tathagata and so forth are not names, and names are also not the ten powers of the Tathagata and so forth. Within the ten powers of the Tathagata and so forth, there are no names; within names, there are no ten powers of the Tathagata and so forth. They are neither conjoined nor separated, but are merely conventionally established.

Why? Because the ten powers of the Tathagata and so forth, together with their names, are all empty of intrinsic nature. Within emptiness of intrinsic nature, whether the ten powers of the Tathagata and so forth or their names, all are utterly nonexistent and unobtainable.

The names of great bodhisattvas are likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional names and are entirely without intrinsic nature.

Shariputra! Just as the quality of never losing mindfulness and the nature of constant equanimity are merely provisional names. Why?

Because the quality of never losing mindfulness and so forth are not names, and names are also not the quality of never losing mindfulness and so forth. Within the quality of never losing mindfulness and so forth, there are no names; within names, there is no quality of never losing mindfulness and so forth. They are neither conjoined nor separated, but are merely conventionally established.

Why? Because the quality of never losing mindfulness and so forth, together with their names, are all empty of intrinsic nature. Within emptiness of intrinsic nature, whether the quality of never losing mindfulness and so forth or their names, all are utterly nonexistent and unobtainable.

The names of great bodhisattvas are likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional names and are entirely without intrinsic nature.

Shariputra! Just as the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are merely provisional names. Why?

Because the knowledge of all things and so forth are not names, and names are also not the knowledge of all things and so forth. Within the knowledge of all things and so forth, there are no names; within names, there is no knowledge of all things and so forth. They are neither conjoined nor separated, but are merely conventionally established.

Why? Because the knowledge of all things and so forth, together with their names, are all empty of intrinsic nature. Within emptiness of intrinsic nature, whether the knowledge of all things and so forth or their names, all are utterly nonexistent and unobtainable.

The names of great bodhisattvas are likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional names and are entirely without intrinsic nature.

Shariputra! Just as the dharani gateways and the samadhi gateways are merely provisional names. Why?

Because the dharani gateways and so forth are not names, and names are also not the dharani gateways and so forth. Within the dharani gateways, there are no names; within names, there are no dharani gateways and so forth. They are neither conjoined nor separated, but are merely conventionally established.

Why? Because the dharani gateways and so forth, together with their names, are all empty of intrinsic nature. Within emptiness of intrinsic nature, whether the dharani gateways and so forth or their names, all are utterly nonexistent and unobtainable.

The names of great bodhisattvas are likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional names and are entirely without intrinsic nature.

Shariputra! Just as the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle are merely provisional names. Why?

Because the Shravaka Vehicle and so forth are not names, and names are also not the Shravaka Vehicle and so forth. Within the Shravaka Vehicle and so forth, there are no names; within names, there is no Shravaka Vehicle and so forth. They are neither conjoined nor separated, but are merely conventionally established.

Why? Because the Shravaka Vehicle and so forth, together with their names, are all empty of intrinsic nature. Within emptiness of intrinsic nature, whether the Shravaka Vehicle and so forth or their names, all are utterly nonexistent and unobtainable.

The names of great bodhisattvas are likewise merely provisional. Therefore, it is said that great bodhisattvas exist only as conventional names and are entirely without intrinsic nature.

Furthermore, Shariputra! In response to the Venerable One's question, “For what reason is it said that if the self and so forth are utterly unborn, then they exist only as conventional names and are entirely without intrinsic nature?”

Shariputra! The self is utterly nonexistent and unobtainable; how, then, could it be born? Likewise, even the one who sees is utterly nonexistent and unobtainable; how, then, could such a one be born?

Shariputra! Form is utterly nonexistent and unobtainable; how, then, could it be born? Feeling, perception, formations, and consciousness are likewise utterly nonexistent and unobtainable; how, then, could they be born?

Thus, up to the Shravaka Vehicle, all are utterly nonexistent and unobtainable; how, then, could they be born? The Pratyekabuddha Vehicle and the Great Vehicle are likewise utterly nonexistent and unobtainable; how, then, could they be born?

Shariputra! For this reason, I say: If the self and so forth are utterly unborn, then they exist only as conventional names and are entirely without intrinsic nature.

Furthermore, Shariputra! In response to the Venerable One's question, “For what reason is it said that all dharmas are likewise utterly unborn, existing only as conventional names and being entirely without intrinsic nature?”

Venerable Shariputra! The intrinsic nature of all dharmas is entirely without conjunction. Why? Because conjunction itself is empty of intrinsic nature.

At that time, Shariputra asked Subhuti:

– The intrinsic nature of which dharmas is entirely without conjunction?

Subhuti replied:

– Shariputra! The intrinsic nature of the form skandha is entirely without conjunction; the intrinsic nature of the feeling, perception, formations, and consciousness skandhas is likewise entirely without conjunction.

Thus, up to and including the intrinsic nature of the Shravaka Vehicle, all are without conjunction. The intrinsic nature of the Pratyekabuddha Vehicle and the Great Vehicle is likewise entirely without conjunction.

Shariputra! For this reason, I say: All dharmas are likewise utterly unborn; they are merely provisional designations and are entirely devoid of intrinsic nature.

Furthermore, Shariputra! All dharmas are impermanent, yet they do not disintegrate. Why? Because if dharmas are impermanent, their nature does not cease.

Shariputra asked:

– Which dharmas are impermanent yet do not disintegrate?

Subhuti replied:

– Shariputra! The form skandha is impermanent yet does not disintegrate; the feeling, perception, formations, and consciousness skandhas are impermanent yet do not disintegrate.

Thus, up to and including the Shravaka Vehicle, all are impermanent yet do not disintegrate; the Pratyekabuddha Vehicle and the Great Vehicle are impermanent yet do not disintegrate.

Why? Shariputra! Because if a dharma is impermanent, it is devoid of intrinsic nature; if it is devoid of intrinsic nature, it does not cease.

Furthermore, Shariputra! All dharmas are not pleasurable, yet they do not disintegrate. Why? Because if a dharma is not pleasurable, its nature does not cease.

Shariputra asked:

– Which dharmas are not pleasurable yet do not disintegrate?

Subhuti replied:

– The form skandha is not pleasurable yet does not disintegrate; the feeling, perception, formations, and consciousness skandhas are not pleasurable yet do not disintegrate.

Thus, up to and including the Shravaka Vehicle, all are not pleasurable yet do not disintegrate; the Pratyekabuddha Vehicle and the Great Vehicle are not pleasurable yet do not disintegrate.

Why? Shariputra! Because if a dharma is not pleasurable, it is devoid of intrinsic nature; if it is devoid of intrinsic nature, it does not cease.

Furthermore, Shariputra! All dharmas are not self, yet they do not disintegrate. Why? Because if a dharma is not self, its nature does not cease.

Shariputra asked:

– Which dharmas are not self yet do not disintegrate?

Subhuti replied:

– Shariputra! The form skandha is not self yet does not disintegrate; the feeling, perception, formations, and consciousness skandhas are not self yet do not disintegrate.

Thus, up to and including the Shravaka Vehicle, all are not self yet do not disintegrate; the Pratyekabuddha Vehicle and the Great Vehicle are not self yet do not disintegrate.

Why? Shariputra! Because if a dharma is not self, it is devoid of intrinsic nature; if it is devoid of intrinsic nature, it does not cease.

Furthermore, Shariputra! All dharmas are quiescent yet do not disintegrate. Why? Because the nature of quiescent dharmas does not cease.

Shariputra again asked:

– Which quiescent dharmas do not disintegrate?

Subhuti replied:

– Shariputra! The form skandha is quiescent and does not disintegrate; the feeling, perception, formations, and consciousness skandhas are quiescent and do not disintegrate. Thus, up to and including the Shravaka Vehicle, all are quiescent and do not disintegrate; the Pratyekabuddha Vehicle and the Great Vehicle are likewise quiescent and do not disintegrate. Why? Shariputra! Because quiescent dharmas are devoid of intrinsic nature; if they are devoid of intrinsic nature, they do not cease.

Furthermore, Shariputra! All dharmas are remote and detached, yet they do not disintegrate. Why? Because the nature of dharmas that are remote and detached does not cease.

Shariputra asked:

– Which remote and detached dharmas do not disintegrate?

Subhuti replied:

– Shariputra! The form skandha is remote and detached and does not disintegrate; the feeling, perception, formations, and consciousness skandhas are remote and detached and do not disintegrate. Thus, up to and including the Shravaka Vehicle, all are remote and detached and do not disintegrate; the Pratyekabuddha Vehicle and the Great Vehicle are likewise remote and detached and do not disintegrate. Why? Shariputra! Because dharmas that are remote and detached are devoid of intrinsic nature; if they are devoid of intrinsic nature, they do not cease.

Furthermore, Shariputra! All dharmas are empty, signless, and wishless, yet they do not disintegrate. Why? Because if dharmas are empty, signless, and wishless, their nature does not cease.

Shariputra again asked Subhuti:

– Which dharmas are empty, signless, and wishless, yet do not disintegrate?

Subhuti replied:

– Shariputra! The form skandha is empty, signless, and wishless, yet it does not disintegrate; the feeling, perception, formations, and consciousness skandhas are empty, signless, and wishless, yet they do not disintegrate. Thus, up to and including the Shravaka Vehicle, all are empty, signless, and wishless, yet they do not disintegrate. The Pratyekabuddha Vehicle and the Great Vehicle are empty, signless, and wishless, yet they do not disintegrate. Why? Shariputra! Because if dharmas are empty, signless, and wishless, they are devoid of intrinsic nature. If they are devoid of intrinsic nature, they do not cease.

Furthermore, Shariputra! All dharmas are wholesome, blameless, uncontaminated, free from defilement, supramundane, pure, and unconditioned, yet they do not disintegrate. Why? Because if dharmas are wholesome, blameless, uncontaminated, free from defilement, supramundane, pure, and unconditioned, their nature does not cease.

Shariputra asked:

– Which dharmas are wholesome, blameless, uncontaminated, free from defilement, supramundane, pure, and unconditioned, yet do not disintegrate?

Subhuti replied:

– Shariputra! The form skandha is wholesome, blameless, uncontaminated, free from defilement, supramundane, pure, and unconditioned, yet it does not disintegrate; the feeling, perception, formations, and consciousness skandhas are wholesome, blameless, uncontaminated, free from defilement, supramundane, pure, and unconditioned, yet they do not disintegrate. Thus, up to and including the Shravaka Vehicle, all are wholesome, blameless, uncontaminated, free from defilement, supramundane, pure, and unconditioned, yet they do not disintegrate. The Pratyekabuddha Vehicle and the Great Vehicle are wholesome, blameless, uncontaminated, free from defilement, supramundane, pure, and unconditioned, yet they do not disintegrate. Why? Shariputra! Because dharmas that are wholesome, blameless, uncontaminated, free from defilement, supramundane, pure, and unconditioned are devoid of intrinsic nature. If they are devoid of intrinsic nature, they do not cease.

Furthermore, Shariputra! All dharmas neither endure forever nor are subject to destruction.

Shariputra asked:

– Which dharmas neither endure forever nor are subject to destruction?

Subhuti replied:

– Shariputra! The form skandha neither endures forever nor is subject to destruction. Why? Because such is its original nature; the feeling, perception, formations, and consciousness skandhas likewise neither endure forever nor are subject to destruction. Why? Because such is their original nature. Thus, up to and including the Shravaka Vehicle, all neither endure forever nor are subject to destruction. Why? Because such is their original nature. The Pratyekabuddha Vehicle and the Great Vehicle likewise neither endure forever nor are subject to destruction. Why? Because such is their original nature.

Furthermore, Shariputra! In brief: wholesome dharmas, unwholesome dharmas, determinate dharmas, indeterminate dharmas, blameworthy dharmas, blameless dharmas, contaminated dharmas, uncontaminated dharmas, defiled dharmas, undefiled dharmas, mundane dharmas, supramundane dharmas, afflicted dharmas, pure dharmas, dharmas of samsara, dharmas of nirvana, conditioned dharmas, and unconditioned dharmas—all such dharmas neither endure forever nor are subject to destruction. Why? Because such is their original nature.

Shariputra! For this reason, I say: All dharmas are likewise utterly unborn; they are merely provisional designations and are all devoid of intrinsic nature.

Furthermore, Shariputra! Regarding the Venerable One's question: For what reason is it said that all instances of form through consciousness are utterly unborn, and likewise, up to and including all instances of the Shravaka, Pratyekabuddha, and Great Vehicles, are utterly unborn?

Shariputra! The original nature of all form through consciousness is unborn. Why? Because the original nature of form through consciousness is empty, uncreated, and unarisen. Why? Because within empty dharmas, no agent can be apprehended. Likewise, the original nature of all the Shravaka, Pratyekabuddha, and Great Vehicles is unborn. Why? Because the original nature of all the Shravaka, Pratyekabuddha, and Great Vehicles is empty, uncreated, and unarisen. Why? Because within empty dharmas, no agent can be apprehended.

Śāriputra! For this reason, I say: Whatever form through consciousness is utterly unborn. Likewise, whatever belongs to the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the Great Vehicle is utterly unborn.

Furthermore, Śāriputra! Regarding the Venerable One's question: For what reason is it said that if something is utterly unborn, it is not called form through consciousness? Likewise, why is it said that if something is utterly unborn, it is not called the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the Great Vehicle?

Śāriputra! The intrinsic nature of form through consciousness is emptiness. If the intrinsic nature of a dharma is empty, it cannot be established as arising, ceasing, abiding, or changing.

For this reason, it is said that if something is utterly unborn, it is not called form through consciousness. Why? Because emptiness is not form, feeling, perception, formations, or consciousness.

Likewise, the intrinsic nature of the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle is emptiness. If the intrinsic nature of a dharma is empty, arising, abiding, changing, and ceasing cannot be established.

For this reason, it is said that if something is utterly unborn, it is not called the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the Great Vehicle. Why? Because emptiness is not the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the Great Vehicle.

Śāriputra! For this reason, I say: If something is utterly unborn, it is not called form through consciousness. Likewise, if something is utterly unborn, it is not called the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the Great Vehicle.

Furthermore, Śāriputra! Regarding the Venerable One's question: For what reason is it said, ‘How could I use utterly unborn prajnaparamita to instruct and transmit teachings to utterly unborn great bodhisattvas?’

Śāriputra! That which is utterly unborn is precisely prajnaparamita, and prajnaparamita is precisely that which is utterly unborn. Why? Because the utterly unborn and prajnaparamita are nondual and indivisible.

Śāriputra! That which is utterly unborn is precisely the great bodhisattva, and the great bodhisattva is precisely that which is utterly unborn. Why? Because the utterly unborn and the great bodhisattva are also nondual and indivisible.

Śāriputra! For this reason, I say: How could I use utterly unborn prajnaparamita to instruct and transmit teachings to utterly unborn great bodhisattvas?

Furthermore, Śāriputra! Regarding the Venerable One's question: For what reason is it said that apart from utterly unborn dharmas, there are also no great bodhisattvas practicing for the attainment of unsurpassed, complete enlightenment?

Śāriputra! When great bodhisattvas practice profound prajnaparamita, they do not perceive that profound prajnaparamita exists apart from utterly unborn dharmas, nor do they perceive that great bodhisattvas exist apart from utterly unborn dharmas. Why? Because utterly unborn dharmas, prajnaparamita, and great bodhisattvas are all nondual and indivisible.

Śāriputra! When great bodhisattvas practice profound prajnaparamita, they do not perceive form through consciousness as existing apart from utterly unborn dharmas. Why? Because utterly unborn dharmas and form through consciousness are all nondual and indivisible. Likewise, when great bodhisattvas practice profound prajnaparamita, they do not perceive the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the Great Vehicle as existing apart from utterly unborn dharmas. Why? Because utterly unborn dharmas, the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle are all nondual and indivisible.

Śāriputra! For this reason, I say: Apart from utterly unborn dharmas, there are also no great bodhisattvas practicing for the attainment of unsurpassed, complete enlightenment.

Furthermore, Śāriputra! Regarding the Venerable One's question: For what reason is it said that if great bodhisattvas hear such a teaching and their minds neither sink nor become sorrowful or afraid, and if their minds are neither alarmed, terrified, nor fearful, one should know that these great bodhisattvas are capable of practicing prajnaparamita?

Śāriputra! When great bodhisattvas practice prajnaparamita, they do not perceive any dharma as possessing apprehension or function; rather, they contemplate all dharmas as being like illusions, dreams, echoes, images in a mirror, shadows, mirages, optical illusions, magical creations, and cities of the Gandharvas—merely appearing as though existent while lacking reality. When great bodhisattvas hear it taught that the intrinsic nature of all dharmas is empty, they immediately rejoice with delight, inwardly possessing deep faith, joy, and bliss.

Śāriputra! For this reason, I say: If great bodhisattvas hear such a teaching and their minds neither sink nor become sorrowful or afraid, and if their minds are neither alarmed, terrified, nor fearful, one should know that these great bodhisattvas are capable of practicing prajnaparamita.

At that time, the Venerable Subhūti addressed the Buddha:

“Blessed One! When great bodhisattvas practice profound prajnaparamita and contemplate all dharmas, they attain nothing whatsoever in regard to form through consciousness; they neither receive, grasp, abide in, nor become attached to them, nor do they establish them as the form skandha through the consciousness skandha. In regard to the eye ayatana through the mind ayatana; the form ayatana through the dharma ayatana; the eye dhatu through the mind dhatu; the form dhatu through the dharma dhatu; the eye-consciousness dhatu through the mind-consciousness dhatu; eye-contact through mind-contact; the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition; the earth dhatu through the consciousness dhatu;

causes and conditions through dominant conditions; and ignorance through aging and death—it is also thus.

“At that time, great bodhisattvas attain nothing whatsoever in regard to the perfection of generosity through prajnaparamita; they neither receive, grasp, abide in, nor become attached to them, nor do they establish them as the perfection of generosity through prajnaparamita.

“In regard to inner emptiness through the emptiness of the intrinsic nature of nonexistence; the Noble Truth of suffering through the Noble Truth of the path; the four foundations of mindfulness through the Noble Eightfold Path; the four meditative absorptions, the four immeasurables, and the four formless concentrations; the eight liberations and the nine successive attainments; the liberation gateways of emptiness, signlessness, and wishlessness; the Stage of Pure Contemplation through the Stage of the Tathagata; the Stage of Utmost Joy through the Stage of the Dharma Cloud; the five kinds of eyes and the six superknowledges; the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; the dharma of never losing mindfulness and the nature of constant equanimity;

all dharani gateways and samadhi gateways; great bodhisattvas practicing for the attainment of the unsurpassed, complete enlightenment of the Buddhas; suchness through the inconceivable realm; the realm of abandonment through the unconditioned realm; and the knowledge of all, the knowledge of the aspects of the path, and the knowledge of all aspects—it is also thus.

“Why is this, Blessed One? Because when these great bodhisattvas practice profound prajnaparamita, they do not perceive the form skandha through the consciousness skandha. Likewise, they do not perceive the knowledge of all, the knowledge of the aspects of the path, or the knowledge of all aspects. Why? Because the emptiness of form neither arises nor ceases. The emptiness of feeling, perception, formations, and consciousness likewise neither arises nor ceases. Thus, through to the emptiness of the knowledge of all, it neither arises nor ceases; and the emptiness of the knowledge of the aspects of the path and the knowledge of all aspects neither arises nor ceases.”

Blessed One! Form that neither arises nor ceases is not form; feeling, perception, formations, and consciousness that neither arise nor cease are not feeling, perception, formations, and consciousness. Thus, up to all-knowledge that neither arises nor ceases is not all-knowledge; knowledge of paths and knowledge of all aspects that neither arise nor cease are not knowledge of paths and knowledge of all aspects.

Why is this? Because form through consciousness and non-arising and non-ceasing are neither two nor divided into two. Thus, up to all-knowledge, knowledge of paths, and knowledge of all aspects and non-arising and non-ceasing are neither two nor divided into two.

Why is this? Blessed One! Because a dharma that neither arises nor ceases is not one, not two, not many, and not different.

Therefore, form through consciousness that neither arise nor cease are not form through consciousness. Thus, up to all-knowledge, knowledge of paths, and knowledge of all aspects that neither arise nor cease are not all-knowledge, knowledge of paths, and knowledge of all aspects.

Blessed One! Form that is nondual is not form; feeling, perception, formations, and consciousness that are nondual are not feeling, perception, formations, and consciousness. Thus, up to all-knowledge that is nondual is not all-knowledge; knowledge of paths and knowledge of all aspects that are nondual are not knowledge of paths and knowledge of all aspects.

Blessed One! Form belongs to the nondual Dharma; feeling, perception, formations, and consciousness belong to the nondual Dharma, and therefore they are called form through consciousness. Thus, up to all-knowledge belongs to the nondual Dharma; knowledge of paths and knowledge of all aspects belong to the nondual Dharma, and therefore they are called all-knowledge, knowledge of paths, and knowledge of all aspects.

At that time, Sariputra asked the Venerable Subhuti:

– According to what the Venerable has said, when a great bodhisattva practices profound prajnaparamita, he contemplates all dharmas. What, then, is a great bodhisattva? What is prajnaparamita? What is the contemplation of all dharmas?

Subhuti replied:

– Regarding the Venerable's question as to why one is called a great bodhisattva: Sariputra! Because one wishes to bring benefit and happiness to all kinds of sentient beings and seeks the attainment of unsurpassed, perfect enlightenment, one is called a bodhisattva. Because one possesses understanding in accordance with reality and, although comprehending everywhere the characteristics of all dharmas, remains free from attachment, one is called great (mahasattva).

Sariputra asked Subhuti:

– How does a great bodhisattva possess understanding in accordance with reality and, although comprehending everywhere the characteristics of all dharmas, remain free from attachment?

Subhuti replied:

– Sariputra! Although great bodhisattvas know in accordance with reality all the characteristics of form, they remain free from attachment; although they know in accordance with reality all the characteristics of feeling, perception, formations, and consciousness, they remain free from attachment. Thus, up to although they know in accordance with reality all the characteristics of all-knowledge, they remain free from attachment; although they know in accordance with reality all the characteristics of knowledge of paths and knowledge of all aspects, they remain free from attachment.

Sariputra asked:

– What are called the characteristics of all dharmas?

Subhuti replied:

– They are the various characteristics by which conditioned phenomena are designated as such. One should know that dharmas are form, sound, scent, taste, touch, and mental objects; internal and external; contaminated and uncontaminated; conditioned and unconditioned. These dharmas are called the characteristics of all dharmas.

Furthermore, Sariputra! Regarding the Venerable's question as to why it is called prajnaparamita:

Sariputra! There is a sublime and wondrous wisdom that can know in accordance with reality, with respect to all dharmas, the transcendence of whatever has already been transcended; therefore, it is called prajnaparamita.

Sariputra asked:

– Here, with respect to which dharmas can there be transcendence?

Subhuti replied:

– Here, one should transcend all skandhas, ayatanas, dhatus, and dharmas of dependent origination; therefore, it is called prajnaparamita.

Furthermore, Sariputra! There is a sublime and wondrous wisdom that can know in accordance with reality, with respect to all dharmas, freedom from attachment to whatever has been attained; therefore, it is called prajnaparamita.

Sariputra asked:

– Here, with respect to which dharmas can one be free from attachment to whatever has been attained?

Subhuti replied:

– Here, with respect to the perfection of generosity through prajnaparamita, one can be free from attachment to whatever has been attained. Thus, up to with respect to all-knowledge, knowledge of paths, and knowledge of all aspects, one can be free from attachment to whatever has been attained; therefore, it is called prajnaparamita.

Sariputra! For this reason, I speak of prajnaparamita.

Furthermore, Sariputra! Regarding the Venerable's question as to how all dharmas should be contemplated:

Sariputra! When great bodhisattvas practice profound prajnaparamita, they contemplate form through consciousness as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor nonempty, neither possessing characteristics nor without characteristics, neither associated with aspiration nor without aspiration, neither quiescent nor non-quiescent, neither transcended nor not transcended.

Thus, up to they contemplate all-knowledge, knowledge of paths, and knowledge of all aspects as neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, neither empty nor nonempty, neither possessing characteristics nor without characteristics, neither associated with aspiration nor without aspiration, neither quiescent nor non-quiescent, neither transcended nor not transcended.

Sariputra! This is called the contemplation of all dharmas.

Sariputra! When great bodhisattvas practice profound prajnaparamita, they should contemplate all dharmas in this way.

At that time, Sariputra asked the Venerable Subhuti:

– For what reason did the Venerable further say: Form through consciousness that neither arise nor cease are not form through consciousness. Thus, up to all-knowledge, knowledge of paths, and knowledge of all aspects that neither arise nor cease are not all-knowledge, knowledge of paths, and knowledge of all aspects?

Subhuti replied:

– Sariputra! Form through consciousness—form through consciousness are emptiness in their intrinsic nature. Within this emptiness there is neither arising nor ceasing, nor is there form through consciousness. Therefore, it is said that form through consciousness that neither arise nor cease are not form through consciousness.

Thus, up to all-knowledge, knowledge of paths, and knowledge of all aspects—all-knowledge, knowledge of paths, and knowledge of all aspects are emptiness in their intrinsic nature. Within this emptiness there is neither arising nor ceasing, nor is there all-knowledge, knowledge of paths, or knowledge of all aspects. Therefore, it is said that all-knowledge, knowledge of paths, and knowledge of all aspects that neither arise nor cease are not all-knowledge, knowledge of paths, and knowledge of all aspects.

Sariputra again asked:

– For what reason did the Venerable further say: Form through consciousness that are nondual are not form through consciousness. Thus, up to all-knowledge, knowledge of paths, and knowledge of all aspects that are nondual are not all-knowledge, knowledge of paths, and knowledge of all aspects?

Subhuti replied:

– Shariputra! Whether form or nonduality, and so on through whether consciousness or nonduality; likewise, up to whether the knowledge of all things or nonduality, whether the knowledge of the aspects of the paths and the knowledge of all aspects or nonduality—all these neither combine nor disperse; they are without form, invisible, without opposition, and of a single characteristic, called signlessness. For this reason, I say: Form through consciousness is nondual, and thus is not form through consciousness. Likewise, up to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects is nondual, and thus is not the knowledge of all things, the knowledge of the aspects of the paths, or the knowledge of all aspects.

Shariputra asked:

– For what reason does the Venerable One further say: Form through consciousness belongs to the nondual Dharma, and therefore it is called form through consciousness; likewise, up to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects belongs to the nondual Dharma, and therefore it is called the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?

Subhuti replied:

– Shariputra! Form through consciousness is not different from non-arising and non-cessation; non-arising and non-cessation are not different from form through consciousness. Thus, form through consciousness is precisely non-arising and non-cessation, and non-arising and non-cessation are precisely form through consciousness. Likewise, up to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects is not different from non-arising and non-cessation; 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. Thus, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects is 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. Therefore, I say: Form through consciousness belongs to the nondual Dharma, and hence it is called form through consciousness. Likewise, up to the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects belongs to the nondual Dharma, and hence it is called the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Fascicle 497

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