大寶積經

– Great King! Suppose a man in a dream sees the most beautiful woman in the land and, beside her, hears exquisite and delightful music. Drawing near to the woman and listening to the music, he enjoys the pleasures of the five desires. After awakening, he remembers the exquisite and delightful music in his dream. What do you think, Great King? Was the music heard in the dream real?

– Blessed One, it was not real.

– Great King! If in the dream he regarded it as real, would that be wisdom?

– Blessed One, it would not be wisdom. Why? The woman and the music in the dream were ultimately nonexistent, much less the pleasures of the five desires. He merely wearied himself in vain; none of it was real.

– Great King! So too, foolish ordinary beings who have not studied the true Dharma see women and hear pleasing music, become attached, and then create karma born of attachment through the three kinds of bodily action, the four kinds of verbal action, and the three kinds of mental action. Once created, that karma immediately ceases. After ceasing, it abides nowhere in the ten directions. When such a person approaches death and the final consciousness ceases, the karma previously performed appears in his mind. Seeing it, he becomes frightened. His own portion of karma ends and another karma arises, just as one awakens and remembers events in a dream.

– Great King! Thus, the final consciousness is the principal condition and that karma is a causal condition. Through these two conditions, the first mind of the consciousness belonging to a new existence arises, and one may be born in hell and so forth, or among humans and devas. Once that consciousness has ceased, the consciousness taking birth arises; the stream of minds belonging to that existence continues, and its kind is not cut off.

– Great King! Not a single dharma passes from this life into the next. Yet amid arising and cessation, the karma performed is manifested, and its result is experienced without ever being lost. There is no person who creates karma and no person who receives its result.

– Great King! When that latter consciousness ceases, this is designated death; when the first consciousness arises, this is designated birth.

When that latter consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that condition arises, it comes from nowhere; when it ceases, it goes nowhere.

When that karma arises, it comes from nowhere; when it ceases, it goes nowhere.

When death occurs, it comes from nowhere; when it ceases, it goes nowhere. When that first consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that taking of birth arises, it comes from nowhere; when it ceases, it goes nowhere.

Why? Because their intrinsic nature is free from all such distinctions. The intrinsic nature of the latter consciousness is empty. The intrinsic nature of conditions is empty. The intrinsic nature of karma is empty. The intrinsic nature of death is empty. The intrinsic nature of the first consciousness is empty. The intrinsic nature of taking birth is empty. The intrinsic nature of the world is empty. The intrinsic nature of nirvana is empty. The intrinsic nature of arising is empty. The intrinsic nature of destruction is empty. Nevertheless, karma and its results are never lost. There is no person who creates karma and no person who receives its result. They exist only according to conventional truth, not according to ultimate truth.

– Great King! You should know that all dharmas are empty and quiescent. The emptiness of all dharmas is the gateway to liberation through emptiness. In that emptiness there is no characteristic of emptiness; this is the gateway to liberation through signlessness. Since there are no characteristics, there is nothing to seek; this is the gateway to liberation through wishlessness. Thus, all dharmas possess the three gateways to liberation and proceed together with emptiness, with nirvana as the path ahead, free from characteristics and free from seeking, ultimately reaching the realm of nirvana, definitively abiding like the Dharma-realm and pervading the bounds of empty space.

– Great King! You should know that the faculties are like illusions and their objects are like dreams. All such analogies should be understood in this way.

– Great King! When the ear hears an unpleasant sound, an unwholesome mind arises.

– Great King! Suppose a man in a dream sees the most beautiful woman in the land and, beside her, hears exquisite and delightful music. Drawing near to the woman and listening to the music, he enjoys the pleasures of the five desires. After awakening, he remembers the exquisite and delightful music in his dream. What do you think, Great King? Was the music heard in the dream real?

– Blessed One! It was not real.

– Great King! If he regarded what occurred in the dream as real, would that be wisdom?

– Blessed One! It would not be wisdom. Why? Even the separation from loved ones seen in that dream was ultimately nonexistent, much less the sorrow and weeping. He merely wearied himself in vain; none of it was real.

– Great King! So too, foolish ordinary beings who have not studied the true Dharma hear unpleasant sounds and become attached to them. Displeasure arises, followed by anger, and they create karma born of anger through the three kinds of bodily action, the four kinds of verbal action, and the three kinds of mental action. Once created, that karma immediately ceases. After ceasing, it abides nowhere in the ten directions. When such a person approaches death and the final consciousness ceases, the karma previously performed appears in his mind. Seeing it, he becomes frightened. His own portion of karma ends and another karma appears, just as one awakens and remembers events in a dream. Thus, the final consciousness is the principal condition and that karma is a causal condition. Through these conditions, the first mind of the consciousness belonging to a new existence arises, and one may be born in hell and so forth, or among humans and devas. The preceding consciousness has ceased and the consciousness taking birth arises; the stream of minds belonging to that existence continues, and its kind is not cut off.

– Great King! Not a single dharma passes from this life into the next. Yet amid arising and cessation, the karma performed is manifested, and its result is experienced without ever being lost. There is no person who creates karma and no person who receives its result.

– Great King! When that latter consciousness ceases, this is designated death; when the first consciousness arises, this is designated birth.

When that latter consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that condition arises, it comes from nowhere; when it ceases, it goes nowhere.

When that karma arises, it comes from nowhere; when it ceases, it goes nowhere.

When death occurs, it comes from nowhere; when it ceases, it goes nowhere.

When that first consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that taking of birth arises, it comes from nowhere; when it ceases, it goes nowhere.

Why? Because their intrinsic nature is free from all such distinctions.

The intrinsic nature of the latter consciousness is empty. The intrinsic nature of conditions is empty. The intrinsic nature of karma is empty. The intrinsic nature of death is empty. The intrinsic nature of the first consciousness is empty. The intrinsic nature of taking birth is empty. The intrinsic nature of the world is empty. The intrinsic nature of nirvana is empty. The intrinsic nature of arising is empty. The intrinsic nature of destruction is empty.

– Great King! Nevertheless, karma and its results are never lost. There is no person who creates karma and no person who receives its result. They exist only according to conventional truth, not according to ultimate truth.

– Great King! You should know that all dharmas are empty and quiescent. The emptiness of all dharmas is the gateway to liberation through emptiness. In that emptiness there is no characteristic of emptiness; this is the gateway to liberation through signlessness. Since there are no characteristics, there is nothing to seek; this is the gateway to liberation through wishlessness. Thus, all dharmas possess the three gateways to liberation and proceed together with emptiness, with nirvana as the path ahead, free from characteristics and free from seeking, ultimately reaching the realm of nirvana, definitively abiding like the Dharma-realm and pervading the bounds of empty space.

– Great King! You should know that the faculties are like illusions and their objects are like dreams. All such analogies should be understood in this way.

– Great King! When the ear hears a neutral sound, a neutral perception arises.

Suppose a man in a dream hears a sentence whose meaning is unclear. After awakening, he remembers the words heard in the dream. What do you think, Great King? Were the words heard in the dream real?

– Blessed One! They were not real.

– Great King! If the dreaming man regarded them as real, would that be wisdom?

– Blessed One! It would not be wisdom. Why? Ultimately, no sound at all can be found in the dream, much less a sentence of definitive meaning or one of provisional meaning. He merely wearied himself in vain; none of it was real.

– Great King! So too, foolish ordinary beings who have not studied the true Dharma hear a neutral sound and become attached to it; thus deluded, they create karma. Once created, that karma immediately ceases. After ceasing, it abides nowhere in the ten directions.

When such a person approaches death and the final consciousness ceases, what was previously done appears in his mind. Seeing it, attachment arises in his mind. His own portion of karma ends and another karma appears, just as one awakens and remembers the sentence of unclear meaning heard in a dream.

– Great King! Thus, the final consciousness is the principal condition and that karma is a causal condition. Through these two conditions, the first mind of the consciousness belonging to a new existence arises, and one may be born in hell and so forth, or among humans and devas. The preceding consciousness has ceased and the consciousness taking birth arises; the stream of minds belonging to that existence continues, and its kind is not cut off.

– Great King! Not a single dharma passes from this life into the next. Yet amid arising and cessation, the karma performed is manifested, and its result is experienced without ever being lost. There is no person who creates karma and no person who receives its result.

– Great King! When that latter consciousness ceases, this is designated death. When the first consciousness arises, this is designated birth.

When that latter consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that condition arises, it comes from nowhere; when it ceases, it goes nowhere.

When that karma arises, it comes from nowhere; when it ceases, it goes nowhere.

When death arises, it comes from nowhere; when it ceases, it goes nowhere.

When that first consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that taking of birth arises, it comes from nowhere; when it ceases, it goes nowhere.

Why? Because their intrinsic nature is free from all such distinctions.

The intrinsic nature of the latter consciousness is empty. The intrinsic nature of conditions is empty. The intrinsic nature of karma is empty. The intrinsic nature of death is empty. The intrinsic nature of the first consciousness is empty. The intrinsic nature of taking birth is empty. The intrinsic nature of the world is empty. The intrinsic nature of nirvana is empty. The intrinsic nature of arising is empty. The intrinsic nature of destruction is empty.

– Great King! Nevertheless, karma and its results are never lost. There is no person who creates karma and no person who receives its result. They exist only according to conventional truth, not according to ultimate truth.

– Great King! You should know that all dharmas are empty and quiescent.

The emptiness of all dharmas is the gateway to liberation through emptiness. In that emptiness there is no characteristic of emptiness; this is the gateway to liberation through signlessness. If there are no characteristics, there is nothing to seek; this is the gateway to liberation through wishlessness. Thus, all dharmas possess the three gateways to liberation and proceed together with emptiness, with nirvana as the path ahead, free from characteristics and free from seeking, ultimately reaching the realm of nirvana, definitively abiding like the Dharma-realm and pervading the bounds of empty space.

– Great King! You should know that the faculties are like illusions and their objects are like dreams. All such analogies should be understood in this way.

– Great King! Suppose a man in a dream anoints his body with sandalwood fragrance, tamala-leaf fragrance, and other fragrances. After awakening, he remembers the various fragrances with which he anointed himself in the dream. What do you think, Great King? Was what he saw in the dream real?

– Blessed One! It was not real.

– Great King! If he regarded it as real, would that be wisdom?

– Blessed One! It would not be wisdom. Why? Ultimately, there was no fragrance in the dream, much less any anointing of the body. He merely wearied himself in vain; none of it was real.

– Great King! So too, foolish ordinary beings who have not studied the true Dharma smell a pleasing fragrance, delight in it, and create the ten kinds of karma born of attachment through body, speech, and mind. Once created, that karma immediately ceases. After ceasing, it abides nowhere in the ten directions. When such a person approaches death and the final consciousness ceases, the karma previously performed appears in his mind, just as a man awakening from a dream remembers the fragrance smelled therein. Great King! The final consciousness is the principal condition and that karma is a causal condition. Through these two conditions, the first mind of the consciousness belonging to a new existence arises, and one may be born in hell and so forth, or among humans and devas. The preceding consciousness has ceased and the consciousness taking birth arises; the stream of minds belonging to that existence continues, and its kind is not cut off.

– Great King! Not a single dharma passes from this life into the next. Yet amid arising and cessation, the karma performed is manifested, and its result is experienced without ever being lost. There is no person who creates karma and no person who receives its result. Great King! When the latter consciousness ceases, this is designated death. When the first consciousness arises, this is designated birth.

When that latter consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that condition arises, it comes from nowhere; when it ceases, it goes nowhere.

When that karma arises, it comes from nowhere; when it ceases, it goes nowhere.

When death occurs, it comes from nowhere; when it ceases, it goes nowhere.

When that first consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that taking of birth arises, it comes from nowhere; when it ceases, it goes nowhere.

Why? Because their intrinsic nature is free from all such distinctions.

The intrinsic nature of the latter consciousness is empty. The intrinsic nature of conditions is empty. The intrinsic nature of karma is empty. The intrinsic nature of death is empty. The intrinsic nature of the first consciousness is empty. The intrinsic nature of taking birth is empty. The intrinsic nature of the world is empty. The intrinsic nature of nirvana is empty. The intrinsic nature of arising is empty. The intrinsic nature of destruction is empty.

– Great King! Nevertheless, karma and its results are never lost. There is no person who creates karma and no person who receives its result. They exist only according to conventional truth, not according to ultimate truth.

– Great King! You should know that all dharmas are empty and quiescent.

The emptiness of all dharmas is the gateway to liberation through emptiness. In that emptiness there is no characteristic of emptiness; this is the gateway to liberation through signlessness. Since there are no characteristics, there is nothing to seek; this is the gateway to liberation through wishlessness. Thus, all dharmas possess the three gateways to liberation and proceed together with emptiness. With nirvana as the path ahead, free from characteristics and free from wishes, they ultimately reach

the realm of nirvana, definitively abiding like the Dharma-realm and pervading the bounds of empty space.

– Great King! You should know that the faculties are like illusions and their objects are like dreams. All such analogies should be understood in this way.

– Great King! Suppose a man in a dream sees corpses of snakes, dogs, human beings, and so forth hanging around his neck. After awakening, he remembers the dream and becomes afraid. What do you think, Great King? Was that dream scene real?

– Blessed One! It was not real.

– Great King! If he clung to the corpses seen in the dream, would that be wisdom?

– Blessed One! It would not be wisdom. Why? There were no corpses in the dream, much less any bound around his neck. He merely wearied himself in vain; none of it was real.

– Great King! So too, foolish ordinary beings who have not studied the true Dharma encounter foul odors, become attached to aversion, and create the ten kinds of hateful karma through body, speech, and mind. Once created, that karma immediately ceases. After ceasing, it abides nowhere in the ten directions. When such a person approaches death and the final consciousness ceases, what was previously done appears in his mind. Seeing it, aversion arises within him. His own portion of karma ends and another karma appears, just as one awakens and remembers events in a dream.

– Great King! The final consciousness is the principal condition and that karma is a causal condition. Through these two conditions, the first mind of the consciousness belonging to a new existence arises, and one may be born in hell and so forth, or among humans and devas. The preceding consciousness has ceased and the consciousness taking birth arises; the stream of minds belonging to that existence continues, and its kind is not cut off.

– Great King! Not a single dharma passes from this life into the next. Yet amid arising and cessation, the karma performed is manifested, and its result is experienced without ever being lost. There is no person who creates karma and no person who receives its result.

When that latter consciousness ceases, this is designated death; when the first consciousness arises, this is designated birth.

When that latter consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that condition arises, it comes from nowhere; when it ceases, it goes nowhere.

When that karma arises, it comes from nowhere; when it ceases, it goes nowhere.

When death occurs, it comes from nowhere; when it ceases, it goes nowhere.

When the first consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that taking of birth arises, it comes from nowhere; when it ceases, it goes nowhere.

Why? Because their intrinsic nature is free from all such distinctions.

The intrinsic nature of the latter consciousness is empty. The intrinsic nature of conditions is empty. The intrinsic nature of karma is empty. The intrinsic nature of death is empty. The intrinsic nature of the first consciousness is empty. The intrinsic nature of taking birth is empty. The intrinsic nature of the world is empty. The intrinsic nature of nirvana is empty. The intrinsic nature of arising is empty. The intrinsic nature of destruction is empty.

– Great King! Nevertheless, karma and its results are never lost. There is no person who creates karma and no person who receives its result. They exist only according to conventional truth, not according to ultimate truth.

– Great King! You should know that all dharmas are empty and quiescent. The emptiness of all dharmas is the gateway to liberation through emptiness. In that emptiness there is no characteristic of emptiness; this is the gateway to liberation through signlessness. Since there are no characteristics, there is also nothing to seek; this is the gateway to liberation through wishlessness. Thus, all dharmas possess the three gateways to liberation and proceed together with emptiness on the path to nirvana, free from characteristics and free from wishes, ultimately reaching the realm of nirvana, definitively abiding like the Dharma-realm and pervading the bounds of empty space.

– Great King! You should know that the faculties are like illusions and their objects are like dreams. All such analogies should be understood in this way.

– Great King! Suppose a man dreams that his faculty of smell is damaged. After awakening, he remembers that his nose was impaired. What do you think, Great King? Was what he saw in the dream real?

– Blessed One! It was not real.

– Great King! If he clung to the dream scene as real, would that be wisdom?

– Blessed One! It would not be wisdom. Why? Ultimately, there was no faculty of smell in the dream, much less any damage to it. He merely wearied himself in vain; none of it was real.

– Great King! Foolish ordinary beings who have not studied the true Dharma see their faculty of smell damaged, become attached and anxious, and create the ten kinds of karma born of fearful attachment through body, speech, and mind.

Once created, that karma immediately ceases. After ceasing, it abides nowhere in the ten directions. When such a person approaches death and the final consciousness ceases, what was previously done appears in his mind. Seeing it, he becomes afraid. His own portion of karma ends and another karma appears, just as one awakens and remembers events in a dream.

Thus, the final consciousness is the principal condition and that karma is a causal condition. Through these two conditions, the first mind of the consciousness belonging to a new existence arises, and one may be born in hell and so forth, or among humans and devas. The preceding consciousness has ceased and the consciousness taking birth arises; the stream of minds belonging to that existence continues, and its kind is not cut off.

– Great King! Not a single dharma passes from this life into the next. Yet amid arising and cessation, the karma performed is manifested, and its result is experienced without ever being lost. There is no person who creates karma and no person who receives its result.

When that latter consciousness ceases, this is designated death; when the first consciousness arises, this is designated birth.

When that latter consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that condition arises, it comes from nowhere; when it ceases, it goes nowhere.

When that karma arises, it comes from nowhere; when it ceases, it goes nowhere.

When death occurs, it comes from nowhere; when it ceases, it goes nowhere.

When the first consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that taking of birth arises, it comes from nowhere; when it ceases, it goes nowhere.

Why? Because their intrinsic nature is free from all such distinctions.

The intrinsic nature of the latter consciousness is empty. The intrinsic nature of conditions is empty. The intrinsic nature of karma is empty. The intrinsic nature of death is empty. The intrinsic nature of the first consciousness is empty. The intrinsic nature of taking birth is empty. The intrinsic nature of the world is empty. The intrinsic nature of nirvana is empty. The intrinsic nature of arising is empty. The intrinsic nature of destruction is empty.

– Great King! Nevertheless, karma and its results are never lost. There is no person who creates karma and no person who receives its result. They exist only according to conventional truth, not according to ultimate truth.

– Great King! You should know that all dharmas are empty and quiescent. The emptiness of all dharmas is the gateway to liberation through emptiness. In that emptiness there is no characteristic of emptiness; this is the gateway to liberation through signlessness. Since there are no characteristics, there is also nothing to seek; this is the gateway to liberation through wishlessness.

Thus, all dharmas possess the three gateways to liberation and proceed together with emptiness, with nirvana as the path ahead, free from characteristics and free from wishes, ultimately reaching the realm of nirvana, definitively abiding like the Dharma-realm and pervading the bounds of empty space.

– Great King! You should know that the faculties are like illusions and their objects are like dreams. All such analogies should be understood in this way.

– Great King! Suppose a hungry and thirsty man dreams that he obtains delicious rice and soup and eats and drinks his fill. After awakening, he remembers the delicious rice and soup eaten in the dream. What do you think, Great King? Was that dream real?

– Blessed One! It was not real.

– Great King! If he regarded the dream as real, would that be wisdom?

– Blessed One! It would not be wisdom. Why? Ultimately, there was no rice or soup in the dream, much less any eating. He merely wearied himself in vain; none of it was real.

– Great King! So too, foolish ordinary beings who have not studied the true Dharma see various foods, become attached to them, crave and delight in them, and are intoxicated by desire. They then create the ten kinds of karma born of craving through body, speech, and mind. Once created, that karma immediately ceases. After ceasing, it abides nowhere in the ten directions. When such a person approaches death and the final consciousness ceases, what was previously done appears in his mind. Seeing it, craving and attachment arise within him. His own portion of karma ends and another karma appears, just as one awakens from a dream and remembers what happened therein.

– Great King! The final consciousness is the principal condition and that karma is a causal condition. Through these two conditions, the first mind of the consciousness belonging to a new existence arises, and consciousness is born into one of the six realms. The preceding consciousness has ceased and the consciousness taking birth arises; the stream of minds belonging to that existence continues, and its kind is not cut off.

– Great King! Not a single dharma passes from this life into the next. Yet amid arising and cessation, the karma previously performed is manifested, and its result is experienced without ever being lost. There is no person who creates karma and no person who receives its result.

When that latter consciousness ceases, this is designated entry into death; when the first consciousness arises, this is designated entry into birth.

When that latter consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that condition arises, it comes from nowhere; when it ceases, it goes nowhere.

When that karma arises, it comes from nowhere; when it ceases, it goes nowhere.

When death occurs, it comes from nowhere; when it ceases, it goes nowhere.

When the first consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that taking of birth arises, it comes from nowhere; when it ceases, it goes nowhere.

Why? Because their intrinsic nature is free from all such distinctions.

The intrinsic nature of the latter consciousness is empty. The intrinsic nature of conditions is empty. The intrinsic nature of karma is empty. The intrinsic nature of death is empty. The intrinsic nature of the first consciousness is empty. The intrinsic nature of taking birth is empty. The intrinsic nature of the world is empty. The intrinsic nature of nirvana is empty. The intrinsic nature of arising is empty. The intrinsic nature of destruction is empty.

– Great King! Nevertheless, karma and its results are never lost. There is no person who creates karma and no person who receives its result. They exist only according to conventional truth, not according to ultimate truth.

– Great King! You should know that all dharmas are empty and quiescent. The emptiness of all dharmas is the gateway to liberation through emptiness. In that emptiness there is no characteristic of emptiness; this is the gateway to liberation through signlessness. Since there are no characteristics, there is also nothing to seek; this is the gateway to liberation through wishlessness. Thus, all dharmas possess the three gateways to liberation and proceed together with emptiness, with nirvana as the path ahead, free from characteristics and free from wishes, ultimately reaching the realm of nirvana, definitively abiding like the Dharma-realm and pervading the bounds of empty space.

Great King! You should know that the faculties are like illusions and their objects are like dreams. All such analogies should be understood in this way.

– Great King! Suppose an extremely hungry man dreams that he finds bitter gourds, kusa fruits, nimba fruits, and so forth, and eats them. After awakening, he remembers eating those bitter fruits in the dream. What do you think, Great King? Did he truly eat bitter fruit in the dream?

– Blessed One! He did not.

– Great King! If he regarded the dream as real, would that be wisdom?

– Blessed One! It would not be wisdom. Why? There were not even any bitter fruits in the dream, much less any eating of them. He merely wearied himself in vain; none of it was real.

– Great King! So too, foolish ordinary beings who have not studied the true Dharma dream that they suffer hunger. Becoming attached to it, they create the ten kinds of karma born of attachment through body, speech, and mind. Once created, that karma immediately ceases. After ceasing, it abides nowhere in the ten directions. When such a person approaches death and the final consciousness ceases, what was previously done appears in his mind.

Seeing it, deluded perceptions arise within him. His own portion of karma ends and another karma arises, just as one awakens from a dream and remembers what happened therein.

Thus, the final consciousness is the principal condition and that karma is a causal condition. Through these two conditions, the first mind of the consciousness belonging to a new existence arises and takes birth in one of the six realms. The preceding consciousness has ceased and the consciousness taking birth arises; the stream of minds belonging to that existence continues, and its kind is not cut off.

– Great King! Not a single dharma passes from this life into the next. Yet amid arising and cessation, the karma previously performed is manifested, and its result is experienced without ever being lost. There is no person who creates karma and no person who receives its result.

When that latter consciousness ceases, this is designated entry into death. When the first consciousness arises, this is designated entry into birth.

When that latter consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that condition arises, it comes from nowhere; when it ceases, it goes nowhere.

When that karma arises, it comes from nowhere; when it ceases, it goes nowhere.

When death occurs, it comes from nowhere; when it ceases, it goes nowhere.

When that first consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that taking of birth arises, it comes from nowhere; when it ceases, it goes nowhere.

Why? Because their intrinsic nature is free from all such distinctions.

The intrinsic nature of the latter consciousness is empty. The intrinsic nature of conditions is empty. The intrinsic nature of karma is empty. The intrinsic nature of death is empty. The intrinsic nature of the first consciousness is empty. The intrinsic nature of taking birth is empty. The intrinsic nature of the world is empty. The intrinsic nature of nirvana is empty. The intrinsic nature of arising is empty. The intrinsic nature of destruction is empty.

– Great King! Nevertheless, karma and the experience of its results are never lost. There is no person who creates karma and no person who receives its result. They exist only according to conventional truth, not according to ultimate truth.

– Great King! You should know that all dharmas are empty and quiescent. The emptiness of all dharmas is the gateway to liberation through emptiness. In that emptiness there is no characteristic of emptiness; this is the gateway to liberation through signlessness. Since there are no characteristics, there is also nothing to seek; this is the gateway to liberation through wishlessness.

Thus, all dharmas possess the three gateways to liberation and proceed together with emptiness on the path ahead to nirvana, free from characteristics and free from seeking, ultimately reaching the realm of nirvana, definitively abiding like the Dharma-realm and pervading the bounds of empty space.

– Great King! You should know that the faculties are like illusions and their objects are like dreams. All such analogies should be understood in this way.

– Great King! Suppose a man dreams that his tongue is damaged. After awakening, he remembers what happened in the dream. What do you think, Great King? Was that dream real?

– Great King! It was not real.

– Great King! If he regarded that dream as real, would that be wisdom?

– Blessed One! It would not be wisdom. Why? There was not even a tongue in the dream, much less any damage to it. He merely wearied himself in vain; none of it was real.

– Great King! So too, foolish ordinary beings who have not studied the true Dharma see their faculty of taste damaged, become attached, and give rise to displeasure. They then create the ten kinds of karma born of attachment through body, speech, and mind. Once created, that karma immediately ceases and abides nowhere in the ten directions. When such a person approaches death and the final consciousness ceases, what was previously done appears in his mind.

Seeing it, he becomes anxious and afraid. His own portion of karma ends and another karma appears, just as one awakens from a dream and remembers what happened therein.

Thus, the final consciousness is the principal condition and that karma is a causal condition. Through these two conditions, the first mind of the consciousness belonging to a new existence arises and is born into one of the six destinies. The preceding consciousness has ceased and the consciousness taking birth arises; the stream of minds belonging to that existence continues, and its kind is not cut off.

– Great King! Not a single dharma passes from this life into the next. Yet amid arising and cessation, the karma previously performed is manifested, and its result is experienced without ever being lost. There is no person who creates karma and no person who receives its result.

When that latter consciousness ceases, this is designated entry into death. When the first consciousness arises, this is designated entry into birth.

When that latter consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that condition arises, it comes from nowhere; when it ceases, it goes nowhere.

When that karma arises, it comes from nowhere; when it ceases, it goes nowhere.

When death occurs, it comes from nowhere; when it ceases, it goes nowhere.

When that first consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that taking of birth arises, it comes from nowhere; when it ceases, it goes nowhere.

Why? Because their intrinsic nature is free from all such distinctions.

The intrinsic nature of the latter consciousness is empty. The intrinsic nature of conditions is empty. The intrinsic nature of karma is empty. The intrinsic nature of death is empty. The intrinsic nature of the first consciousness is empty. The intrinsic nature of taking birth is empty. The intrinsic nature of the world is empty. The intrinsic nature of nirvana is empty. The intrinsic nature of arising is empty. The intrinsic nature of destruction is empty.

Nevertheless, karma and its results are never lost. There is no person who creates karma and no person who receives its result. They exist only according to conventional truth, not according to ultimate truth.

– Great King! You should know that all dharmas are empty and quiescent. The emptiness of all dharmas is the gateway to liberation through emptiness. In that emptiness there is no characteristic of emptiness; this is the gateway to liberation through signlessness. Since there are no characteristics, there is also nothing to seek; this is the gateway to liberation through wishlessness.

Thus, all dharmas possess the three gateways to liberation and proceed together with emptiness on the path ahead to nirvana, free from characteristics and free from seeking, ultimately reaching the realm of nirvana, definitively abiding like the Dharma-realm and pervading the bounds of empty space.

– Great King! You should know that the faculties are like illusions and their objects are like dreams. All such analogies should be understood in this way.

– Great King! Suppose a man dreams that he embraces the most beautiful woman in the land. After awakening, he remembers the gentle touch experienced in the dream. What do you think, Great King? Was that dream real?

– Blessed One! It was not real.

– Great King! If he regarded that dream as real, would that be wisdom?

– Blessed One! It would not be wisdom. Why? Ultimately, there was no beautiful woman in the dream, much less any gentle touch. He merely wearied himself in vain; none of it was real.

– Great King! So too, foolish ordinary beings who have not studied the true Dharma see an attractive form, become attached to it, give rise to sensual desire, and become defiled by attachment. They then create the ten kinds of karma born of attachment through body, speech, and mind.

Once created, that karma immediately ceases and abides nowhere in the ten directions. When such a person approaches death and the final consciousness ceases, what was previously done appears in his mind. Seeing it, delight arises within him. His own portion of karma ends and another karma appears, just as one awakens from a dream and remembers what happened therein.

Thus, the final consciousness is the principal condition and that karma is a causal condition. Through these two conditions, the first mind of the consciousness belonging to a new existence arises and is born into one of the six realms.

The preceding consciousness has ceased and the consciousness taking birth arises; the stream of minds belonging to that existence continues, and its kind is not cut off.

– Great King! Not a single dharma passes from this life into the next. Yet amid arising and cessation, the karma performed is manifested, and its result is experienced without ever being lost. There is no person who creates karma and no person who receives its result.

When that latter consciousness ceases, this is designated entry into death. When the first consciousness arises, this is designated birth.

– Great King! When that latter consciousness arises, it comes from nowhere; when it ceases, it goes nowhere. When that condition arises, it comes from nowhere; when it ceases, it goes nowhere.

When that karma arises, it comes from nowhere; when it ceases, it goes nowhere.

When death occurs, it comes from nowhere; when it ceases, it goes nowhere.

When the first consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When the taking of birth arises, it comes from nowhere; when it ceases, it goes nowhere.

Why? Because their intrinsic nature is free from all such distinctions.

The intrinsic nature of the latter consciousness is empty. The intrinsic nature of conditions is empty. The intrinsic nature of karma is empty. The intrinsic nature of death is empty. The intrinsic nature of the first consciousness is empty. The intrinsic nature of taking birth is empty. The intrinsic nature of the world is empty. The intrinsic nature of nirvana is empty. The intrinsic nature of arising is empty. The intrinsic nature of destruction is empty.

– Great King! Nevertheless, karma and the experience of its results are never lost. There is no person who creates karma and no person who receives its result. They exist only according to conventional truth, not according to ultimate truth.

– Great King! You should know that all dharmas are empty and quiescent.

The emptiness of all dharmas is the gateway to liberation through emptiness. In that emptiness there is no characteristic of emptiness; this is the gateway to liberation through signlessness. Since there are no characteristics, there is also nothing to seek; this is the gateway to liberation through wishlessness.

Thus, all dharmas possess the three gateways to liberation and proceed together with emptiness on the path ahead to nirvana, free from characteristics and free from seeking, ultimately reaching the realm of nirvana, definitively abiding like the Dharma-realm and pervading the bounds of empty space.

– Great King! You should know that the faculties are like illusions and their objects are like dreams. All such analogies should be understood in this way.