大寶積經

25. CHAPTER ON THE DISTINCTIONS OF THE SIX ELEMENTS

At that time, King Suddhodana and his retinue saw the asuras, up to the gods of Abundant Fruit, make offerings to the Buddha and receive predictions. They also heard the gods of the Pure Abodes speak verses in praise of the Buddha, and saw that even the adherents of other paths received predictions. The King thought: “This is rare and inconceivable. The Blessed One has spoken exceedingly well in this manner, and all the world will rejoice.”

Because of his loving attachment to his son, King Suddhodana regarded the Buddha with the utmost affection and solicitude. The Blessed One said to King Suddhodana: “The Dharma taught by the Buddha is good in the beginning, good in the middle, and good in the end. Its meaning is profound, its flavor wholly good and pure, unmixed, stainless, and undefiled. It clearly expounds the Dharma of the holy life. What holy life is this? It is the Dharma gateway that distinguishes the six elements.

“King, you should now listen attentively and reflect well. I shall explain it for you.”

The King said: “Excellent! I shall now listen carefully. May the Buddha please teach it.”

The Buddha said: “Great King, what is the Dharma gateway that distinguishes the six elements?

“Great King, the six elements are said to constitute a person; the six bases of contact also constitute a person; and the eighteen spheres of mental consciousness also constitute a person.

“Great King, why does the Buddha say that the six elements constitute a person? What are the six elements? They are the earth element, water element, fire element, wind element, space element, and consciousness element.

“This is what is meant by saying that the six elements constitute a person.

“Why does the Buddha say that the six bases of contact constitute a person? What are the six bases of contact? Through the eye-base of contact, forms are seen; so too with the ear, nose, tongue, and body, up to the mind-base of contact, through which dharmas are known.

“This is what is meant by saying that the six bases of contact constitute a person.

“Why does the Buddha say that the eighteen spheres of mental consciousness constitute a person? What are the eighteen spheres of mental consciousness? When the eye sees an agreeable form, recollection, perception, and discrimination give rise to thought and consideration. When it sees a disagreeable form, recollection, perception, and discrimination likewise give rise to thought and consideration. When it sees a neutral form, recollection, perception, and discrimination likewise give rise to thought and consideration. The same applies to the ear, nose, tongue, and body. This extends to the mind knowing an agreeable dharma, a disagreeable dharma, or a neutral dharma: in each case there are recollection, perception, and discrimination.

“This is what is meant by saying that the eighteen spheres of mental consciousness constitute a person.

“Great King, the earth element is of two kinds: internal and external.

“The internal earth element consists of whatever within one’s own body is hard, solid, appropriated, and grasped, such as the hair of the head, body hair, nails, teeth, skin, flesh, sinews, bones, marrow, brain, the five viscera, the six bowels, and excrement.

“The external earth element consists of whatever outside the body is hard and solid, and is neither appropriated nor grasped.

“Great King, when the earth element within the body arises, it comes from nowhere; when it ceases, it likewise goes nowhere.

“Great King, at times a woman discriminates, ‘I am a woman.’ Seeing a man, she further discriminates, ‘He is a man,’ and then gives rise to sensual thoughts, wishing to unite with him, and develops passionate attachment to that man.

“At times that man discriminates, ‘I am a man.’ Seeing that woman, he then discriminates, ‘She is a woman,’ and develops passionate attachment.

“The man and woman both develop passionate attachment and unite. Through their union, a kalala comes into being.

“Great King, the man’s discrimination and that which is discriminated are both unfindable. The man and the nature of man are also unfindable. Thus, discrimination does not arise through any continuity. The intrinsic nature of that discrimination is likewise unfindable. Just as the intrinsic nature of discrimination is unfindable, union and the intrinsic nature of union are also unfindable; the kalala and the intrinsic nature of the kalala are also unfindable.

“If their intrinsic nature is unfindable, how can a ghana arise from them?

“Great King, through the cause of discrimination, that which is hard and solid arises. When this hardness and solidity arises, it comes from nowhere.

“Great King, at times this body ultimately becomes a corpse. When that hard and solid corpse decomposes, it does not go east, south, north, or west, nor to the intermediate directions, above, or below.

“What has been described above is the earth element of the internal body.

“Great King, at times this world becomes empty, and then the Brahma gods’ palaces of seven precious substances arise. When the characteristic of hardness in those palaces arises, it comes from nowhere.

“When the characteristic of hardness in the palaces of seven precious substances belonging to the gods of Mastery over Others’ Creations, the gods who Delight in Creation, the Tusita gods, the Yama gods, the Thirty-Three Gods, and the Four Great Kings arises, it comes from nowhere.

“When the hardness and solidity of the Iron Encircling Mountain and the Great Iron Encircling Mountain arises, it comes from nowhere. This extends to Mount Sumeru and throughout the trichiliocosm: when all that is hard and solid therein arises, it comes from nowhere.

“When this great earth, one million six hundred thousand yojanas thick, arises, it comes from nowhere.

“Great King, at times this world is destroyed. When it is about to be destroyed, the great earth may be burned to ruin by fire, dissolved by water, or scattered by wind. When fire burns this great earth, not even smoke or ash remains visible, just as clarified butter consumed by fire disappears without remainder, or as salt placed in water completely dissolves. When it is destroyed by wind, nothing remains, just as the mighty Vairambha wind scatters a flock of birds without leaving any behind. When the earth element therein dissolves and ceases, it likewise goes nowhere.

“Great King, so it is, so it is. When the earth element of the internal body and the earth element external to the body arise, they come from nowhere; when they cease, they go nowhere. At the time of arising, they do not exist; at the time of abiding, they do not exist. In both periods, arising and abiding, their essential nature is empty.

“Great King, the water element is also of two kinds: internal and external.

“The water element of the internal body consists of whatever within the body is water, has the nature or substance of water, or is moist, having the nature or substance of moisture, such as tears, mucus, sweat, saliva, pus, blood, phlegm, fat, marrow, milk, and urine.

“The water element external to the body consists of whatever water, nature of water, substance of water, moisture, nature of moisture, or substance of moisture is neither appropriated nor grasped by the body.

“Great King, when that water element within the body arises, it comes from nowhere; when it ceases, it likewise goes nowhere. For example, tears flow from the eyes upon seeing a loved one, and tears also flow when one suffers. Tears flow when one hears the Dharma with reverence and faith, and also when afflicted by wind and cold. The same occurs when the eyes are inflamed and red.

“When those tears arise, they come from nowhere; when they cease, they likewise go nowhere.

“Great King, at times the water element within the body increases excessively and can extinguish the fire element within the body. When that fire element ceases, it goes nowhere. At times the fire element within the body becomes excessively strong and dries up the water element within the body. When it has been scorched dry, that water element goes nowhere.

“Great King, when the fire and water elements within the body arise, they come from nowhere; when they cease, they go nowhere. At the time of arising, they do not exist; their essential nature is itself empty.

“Great King, at times this world is destroyed. When this world is about to be destroyed, thirty-two layers of clouds arise in space and completely cover the trichiliocosm. For five intermediate kalpas, torrential rain falls without cease, with drops like the streams discharged by the king of elephants. Thereafter, for another five intermediate kalpas, an exceedingly great rain falls, and the waters rise as high as the Brahma heaven.

“Great King, when that vast water element first arises, it comes from nowhere.

“Great King, at other times this world is destroyed. When it is about to be destroyed, two suns appear in this world, and then springs, streams, and small rivers all dry up.

“Next, four suns appear, and then the sources of all the great rivers completely dry up.

“Next, five suns appear, and then the waters of the great ocean gradually dry up: first to a depth of one yojana, then ten yojanas, one hundred yojanas, one thousand yojanas, ten thousand yojanas, until forty-four thousand yojanas have dried up.

“At that time, the remaining water in the great ocean decreases from forty thousand yojanas to thirty thousand, twenty thousand, ten thousand, nine thousand, eight thousand, and finally one thousand yojanas. It then gradually recedes to nine hundred, eight hundred, down to one hundred yojanas; then to ninety, down to ten yojanas; then to nine, down to one yojana; then to five leagues, down to ten tala trees, nine tala trees, and finally one tala tree, until only damp hollows like footprints remain.

“At that time, only a trace of moisture remains in the great ocean, like ground that becomes wet when rain suddenly falls and then immediately dries.

“Eventually, the moisture remaining in the great ocean merely moistens the surface of a fingertip.

“Great King, as that water element gradually ceases, it goes nowhere. It goes to none of the ten directions. At the time of arising, it does not exist; at the time of abiding, it does not exist; at the time of cessation, it does not exist. The nature of that water element is unfindable; only its particular function exists. Yet that function is neither male nor female and possesses no characteristic that can be apprehended.

“Great King, the fire element is also of two kinds: internal and external.

“The internal fire element consists of whatever within the body is fire, the substance of fire, the characteristic of fire, heat, the substance of heat, or the characteristic of heat. It is the warmth and heat within the body that digests the food and drink consumed and maintains the body’s temperature.

“The external fire element consists of whatever fire, substance of fire, characteristic of fire, warmth, or heat outside the body is neither grasped nor appropriated.

“Great King, at times, while the kalala is in the womb, the internal fire element of its body increases and the water element gradually diminishes, causing the kalala gradually to thicken and harden, just as a metal object gradually becomes hard through the power of fire. When the kalala has thickened and hardened, it is called a ghana. Through the power of fire, the ghana develops into what is called a pesi. Through the power of fire, the pesi develops into what is called a solid mass. Through the power of fire, that solid mass develops five protrusions.

“So it is, Great King. As the water element is thus matured by the fire element, it gradually thickens and hardens into a lump of flesh.

“Great King, when that fire element arises, it comes from nowhere, yet it can scorch and consume the water element.

“Great King, at times the fire element within a person’s body gradually becomes completely extinguished. Because the fire element is extinguished, food and drink cannot be digested, and the sick person becomes unable to eat or drink. Because that person cannot eat or drink, the fire element is completely extinguished, and the sick person dies.

“Great King, when the fire element ceases, it does not go to any of the ten directions. At the time of arising, it does not exist; at the time of cessation, it does not exist. From the outset, the essential nature of that fire element is itself empty.

“Great King, there are periods when the world is destroyed. When the world is destroyed, the fire element external to the body increases greatly and blazes red throughout the entire trichiliocosm.

“Great King, when that external fire arises, it comes from nowhere.

“Great King, at another time, after that great mass of fire has burned throughout the great trichiliocosm, it is extinguished. When that fire ceases, it goes nowhere; it goes to none of the ten directions.

“Great King, at the time of arising, that fire element external to the body does not exist; at the time of cessation, it does not exist. Its essential nature is itself empty, is not existent, and cannot be apprehended. There is only its particular function, yet that particular function is neither male nor female.

“Great King, the wind element is also of two kinds: internal and external.

“What is the wind element within the body? It is the wind element found within one’s own body or another’s body that is appropriated and grasped: the substance of wind, the designation ‘wind,’ swiftness, the substance of swiftness, and the designation ‘swiftness.’ The wind in the four limbs is wind; the wind in the spleen and stomach is wind; that which moves through the five parts of the body is wind; that which moves through the joints and limbs is wind; and the inhaled and exhaled breath is also wind. In brief, whatever moves throughout the body is wind.

“At times that wind element within the body increases and gathers, causing the water element to dry up and diminishing the fire element. Consequently, the person’s body is neither moist nor warm; the abdomen becomes distended, the hands and feet contract and stiffen, the blood vessels swell, and the heated sinews contract and convulse, causing intense suffering or even death.

“Great King, when that wind element within the body arises, it comes from nowhere.

“Great King, a person suffering from a wind disorder may meet a skilled physician who administers the proper medicine, and thus the wind disorder is entirely cured. When that wind element ceases, it likewise goes nowhere. At the time of arising, it does not exist; at the time of cessation, it does not exist. Its essential nature is itself empty.

“What is the wind element external to the body?

“Great King, whatever exists outside the body and is neither grasped nor appropriated by the body—the substance of wind, the designation ‘wind,’ swiftness, and the designation ‘swiftness’—is called the wind element external to the body.

“Great King, at times that external wind element increases and gathers, making leaves fall and branches break, snapping trees and uprooting them, causing hills to crumble and mountains to collapse, and reducing them to fine dust. This entire great trichiliocosm is rolled about and spun around by that mighty wind. Just as a potter uses a stick to turn the potter’s wheel, so is this great trichiliocosm spun around by the wind.

Just as a small quantity of fine powder, dispersed by the wind, becomes difficult to see, so too this great trichiliocosm, dispersed into fine dust by a mighty wind, becomes difficult to see. Just as, during a great wind, a handful of earth cast into the wind is scattered and becomes difficult to see, so too this great trichiliocosm, when dispersed by a mighty wind, becomes difficult to see.

“Great King, when that wind element external to the body arises, it comes from nowhere.

“Again, at the beginning of summer, when there is no wind, the trees and grasses wither.

“Great King, when that external wind element ceases, it goes nowhere.

“At the time of arising, that wind element does not exist; at the time of cessation, it does not exist. Its essential nature is itself empty.

“Great King, both that internal wind element and external wind element are empty. Their essential nature is intrinsically separate; their characteristics are also intrinsically separate. Their nature is unfindable, and their characteristic of cessation is likewise separate.

“Why? Because that wind element is not an act, and there is no actor.

“Great King, what is the space element? It is also of two kinds: internal and external.

“What is the internal space element? Whatever within one’s own body or another’s body is appropriated and grasped—space, the substance of space, and the designation ‘space’—including all the openings and cavities produced within the body and included among the skandhas, ayatanas, and dhatus, is called the internal space element.

“What is the external space element? Whatever outside the body is nonmaterial and empty, without even the finest hair, is called space. This is called the external space element.

“Great King, at times, through the causes and conditions of karma, the various bases arise. Once those bases have arisen and enclosed the space element, it is then included within the internal space element.

“Great King, when each such dharma is examined and sought, not a single eye-base can be found; there is only its function.

“Great King, through what does emptiness exist? It exists because the earth element is pure. Just as there is emptiness because the earth element is pure, so too there is emptiness because the water, fire, and wind elements are pure. It comes from nowhere.

“Great King, at times all forms decay and cease, becoming empty space. Why? Because the space element is inexhaustible.

“Great King, only the internal space element abides, unmoving.

“Just as the unconditioned element of nirvana abides, unmoving, so should it be known that the space element pervades all places.

“Great King, suppose a person digs the ground in an empty wilderness to make a pond or well. What do you think? From where does that space come?”

“Blessed One, it comes from nowhere.”

“Great King, suppose that person fills it in again with earth. What do you think? Where does that space go?”

“Blessed One, it goes nowhere. Why? Blessed One, that space element neither comes nor goes. Why? Because that space element is neither male nor female.”

“Great King, the external space element is likewise unmoving, and its nature does not change. The space element is empty and is not an existent dharma. Why? Because the space element is neither male nor female.

“Great King, what is the consciousness element?

“The eye serves as the faculty that takes forms as its objects. Because cognition occurs in relation to form, consciousness arises and knows colors such as blue, yellow, red, and white; it also knows shapes that are long, short, large, or small. All material objects perceived by eye-consciousness are called the eye-consciousness element.

“Likewise, consciousness may know sounds, odors, flavors, tangible objects, or dharmas. The consciousness that knows the objects and cognized fields of the six faculties is called, respectively, the ear-consciousness element, and so forth, up to the mind-consciousness element.

“Great King, furthermore, that consciousness element does not depend upon the faculties, nor does it depend upon the elements. Why? Because it is not purified material form of earth that constitutes the eye-base, nor is purified water, fire, or wind the eye-base. Why? Neither the purified earth element and other dharmas constitute the eye-base or a person endowed with the eye-base, nor do the purified material forms of the water, fire, and wind elements and other dharmas constitute the eye-base or a person endowed with the eye-base. Why? Because dharmas possess neither cognition nor discernment, because they lack capacity, because they are neither beginning, middle, nor end, and because they are neither internal, external, nor in between.

“Great King, after the consciousness element cognizes its preceding object, it immediately ceases and does not arise again. When that consciousness arises, it comes from nowhere; when it ceases, it likewise goes nowhere.

“Great King, what is called the eye-base?

“It is purified material form composed of the four great elements. If the essential nature of dharmas is itself empty, what is pure and what is defiled? Since there is neither purity nor impurity within dharmas, how can purity or impurity be perceived in them?

“Thus, Great King, you should know that the essential nature of the eye-base is definitively and ultimately empty and quiescent, and that both its former and latter limits are unfindable. Why?

“Because the future has not yet arrived, it is unfindable; because the past has already ceased, it is likewise unfindable. The future and the state of being future are unfindable. That eye-ayatana is also unfindable because it is separate from intrinsic nature. If its essential nature is unfindable, neither male nature nor female nature can be found. Since there is neither male nature nor female nature, how could there be self or what belongs to self?

“Great King, where there are self and what belongs to self, that is the domain of Mara. Where there are neither self nor what belongs to self, that is called the domain of the Buddhas, the Tathagatas. Why? Because all dharmas are separate from self and what belongs to self.

“Great King, one should know in accordance with reality that the eye-base is empty and that the intrinsic nature of the eye-base is empty. Why? Because the characteristics of that eye-base are unfindable. Therefore, the essential nature of the eye-base is empty and quiescent. That nature of emptiness is separate from the characteristics of the eye-base; this is called signlessness. Because nothing is sought among characteristics, this is called wishlessness. These are the three gates of liberation manifest before one in relation to the eye-base.

“Great King, what are the element of the ear-base, up to the element of the body-base?

“Great King, in relation to the three gates of liberation, all these dharmas become manifest and are definitively brought to the ultimate Dharma realm, pervading the bounds of space. They cannot be named, spoken, employed, indicated, disputed, expressed in language, or measured.

“Great King, setting the eye in relation to forms is called inversion. Setting the ear in relation to sounds, the nose in relation to odors, the tongue in relation to flavors, the body in relation to tangible objects, and the mind in relation to dharmas is called inversion. Therefore, these dharmas are called the spheres of mind.

“Great King, when the eye-base encounters forms and sees, grasps, and clings to them, there are three kinds of obstruction: upon seeing an agreeable object, a perception of loving attachment arises; upon seeing a disagreeable object, a perception of anger arises; and upon seeing a neutral object, a perception of neither greed nor anger arises. The other five bases likewise encounter three kinds of obstruction in relation to their objects: when they engage an agreeable object, a mind of attachment arises; when they engage a disagreeable object, a mind of anger arises; and when they engage a neutral object, a deluded mind arises. Such spheres are the fields in which the mind operates. Because the mind ranges everywhere, they are called the spheres of mind.

“Great King, when the mind engages agreeable forms, craving arises; when it engages disagreeable forms, anger arises; and when it engages neutral forms, delusion arises. Likewise, when the mind engages sounds, odors, flavors, and tangible objects, each gives rise to the three—greed, anger, and delusion. That is, when the mind takes an agreeable mental dharma as its object, craving arises; when it takes a disagreeable mental dharma as its object, anger arises; and when it takes a neutral mental dharma as its object, ignorance and delusion arise.

“Great King, one should thus know that the faculties are like illusions and that their spheres are like dreams.

“Great King, suppose a person in a dream enjoys himself with palace women and a great assembly. After awakening, that person remembers the events in the dream—the great assembly and the palace women. What do you think? Were the things seen in the dream real?”

“Blessed One, they were not real.”

“Great King, while in the dream, that person regarded them as real. Was that wise?”

“Blessed One, it was not wise. Why? The great assembly and palace women seen in the dream are ultimately empty and unfindable, much less could one truly enjoy oneself with them. That person merely exhausted himself, for nothing whatsoever was real.”

“Great King, foolish ordinary beings who have not studied the true Dharma act in the same way. Seeing an agreeable form with the eye, they become attached to it. Having become attached, they develop affection for it. Having developed affection, their minds become defiled and cling to it. Having become defiled and attached, they perform karmic acts of attachment: the three bodily karmas, the four verbal karmas, and the three mental karmas. Once created, that karma immediately ceases. After ceasing, that karma does not abide

“in any of the ten directions. Yet when that person approaches death and the final consciousness ceases, the deeds previously performed appear within the mind.

“Great King, when that person’s own portion of karma is exhausted, other karma appears, just as one awakens from a dream and then remembers the events in the dream.

“Great King, in this way, the final consciousness acts as the principal and that karma acts as the cause and condition. Through these two conditions, the first conscious mind of the portion of birth arises, and one may be born in hell, as an animal, in the realm of Yama, among the asuras, or among humans or gods. The preceding consciousness has ceased and the consciousness of the portion of birth arises; the continuity of the portion of birth continues, and the lineage of mind is not cut off.

“Great King, no dharma whatsoever passes from this life to another life. Nevertheless, through arising and cessation, the karma performed and the three kinds of resultant retribution are seen, and none is lost. There is no one who performs karma, nor anyone who receives its retribution.

“Great King, when that final consciousness ceases, it is designated death; when the first consciousness arises, it is designated birth.

“Great King, when that later consciousness arises, it comes from nowhere; when it ceases, it likewise goes nowhere. When that condition arises, it comes from nowhere; when it ceases, it likewise goes nowhere. When that karma arises, it comes from nowhere; when it ceases, it likewise goes nowhere. When that death occurs, it comes from nowhere; when it ceases, it likewise goes nowhere. When the first consciousness arises, it comes from nowhere; when it ceases, it likewise goes nowhere. That birth comes from nowhere; when it ceases, it likewise goes nowhere. Why? Because each is separate from intrinsic nature.

“That later consciousness—the essential nature of later consciousness is empty. That condition—the essential nature of the condition is empty. That karma—the essential nature of karma is empty. That death—the essential nature of death is empty. The first consciousness—the essential nature of the first consciousness is empty. Feeling—the essential nature of feeling is empty. The world—the essential nature of the world is empty. Nirvana—the essential nature of nirvana is empty. Arising—the essential nature of arising is empty. Destruction—the essential nature of destruction is empty.

“Great King, in this way, deeds and their results are not lost, yet there is no one who performs karma and no one who receives its retribution. They exist only according to worldly convention, not according to ultimate truth.

“Great King, one should know that all dharmas are empty and quiescent. The emptiness of all dharmas is the gate of liberation through emptiness. In emptiness there is no characteristic of emptiness; this is the gate of liberation through signlessness. Since there are no characteristics, there is also no aspiration; this is called the gate of liberation through wishlessness.

“Great King, in this way all dharmas are endowed with the three gates of liberation and travel together with emptiness. The path before them is nirvana: far removed from all characteristics, far removed from aspiration, ultimately reaching the element of nirvana, definitively like the Dharma realm, and pervading the bounds of space.

“Great King, one should know that the faculties are like illusions and their spheres are like dreams. All analogies should be understood in this way.

“Great King, suppose a person fights an enemy in a dream. After awakening, that person remembers fighting the enemy. What do you think? Was what was seen in the dream real?”

“Blessed One, it was not real.”

“Great King, while in the dream, that person regarded the event as real. Was that wise?”

“Blessed One, it was not wise. Why? Ultimately, there was no enemy in the dream, much less any battle. That person merely exhausted himself; nothing whatsoever was real.”

“Great King, foolish ordinary beings who have not studied the true Dharma act in the same way. When the eye sees an unlovely form, their minds dislike it, yet they become attached and then give rise to anger. Their minds become turbid and disturbed, and they perform angry karma through the three bodily, four verbal, and three mental karmas. Once created, that karma immediately ceases. After ceasing, it does not abide in any of the ten directions. Yet when the person approaches death and the final consciousness ceases, the deeds previously performed appear within the mind.

“Great King, after that person sees the karma appear, fear arises in his mind. His own portion of karma is exhausted and other karma appears, just as upon awakening one remembers the events in a dream.

“Great King, in this way the final consciousness acts as the principal and that karma acts as the cause and condition. Through these two conditions, the first conscious mind of the portion of birth arises, and one may be born in hell, as an animal or hungry ghost, among the asuras, or among humans or gods. The preceding consciousness has ceased and the consciousness of the portion of birth arises. The continuity of the portion of birth continues, and the lineage of mind is not cut off.

“Great King, no dharma whatsoever passes from this life to the next life. Nevertheless, through arising and cessation, the karma performed and the resultant retribution received are seen, and neither is lost. There is no one who performs karma, nor anyone who receives its retribution.

“Great King, when that later consciousness ceases, it is designated death; when the first consciousness arises, it is designated birth. Great King, when that later consciousness arises, it comes from nowhere; when it ceases, it likewise goes nowhere.

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

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

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

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

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

“Why? Because each is separate from intrinsic nature.

“That later consciousness—the essential nature of later consciousness is empty. That condition—the essential nature of the condition is empty. That karma—the essential nature of karma is empty. That death—the essential nature of death is empty. That first consciousness—the essential nature of the first consciousness is empty. That taking birth—the essential nature of taking birth is empty. The world—the essential nature of the world is empty. Nirvana—the essential nature of nirvana is empty. Arising—the essential nature of arising is empty. Destruction—the essential nature of destruction is empty.

“Great King, in this way, deeds and their results are never lost. There is no one who performs karma and no one who receives its retribution. They exist only according to worldly convention, not according to ultimate truth.

“Great King, one should know that all dharmas are empty and quiescent. The emptiness of all dharmas is the gate of liberation through emptiness. In emptiness there is no characteristic of emptiness; therefore, this is the gate of liberation through signlessness. Since there are no characteristics, there is no aspiration; therefore, this is called the gate of liberation through wishlessness. All dharmas are endowed with the three gates of liberation and travel together with emptiness. Nirvana is the path before them: far removed from all characteristics, far removed from aspiration, ultimately reaching the element of nirvana, definitively like the Dharma realm, and pervading the bounds of space.

“Great King, one should know that the faculties are like illusions and their spheres are like dreams. All analogies should be understood in this way.

“Great King, suppose a person is tormented by a ghost in a dream, causing fear to arise in his mind. Upon awakening, that person remembers the ghost in the dream. What do you think? Was the ghost seen in the dream real?”

“Blessed One, it was not real.”

“Great King, while in the dream, that person regarded it as real. Was that wise?”

“Blessed One, it was not wise. Why? There was not even a ghost in the dream, much less any reason for fear. That person merely exhausted himself; nothing whatsoever was real.”

“Great King, foolish ordinary beings who have not studied the true Dharma act in the same way. When the eye sees a neutral form, their minds cling to it, and they then perform karma of attachment through the three bodily, four verbal, and three mental karmas. Once created, that karma immediately ceases. After ceasing, it does not abide in any of the ten directions.

“Yet when the person approaches death and the final consciousness ceases, the karma previously created appears within the mind.

“Great King, having seen this, fear arises in that person’s mind. His own portion of karma is exhausted and other karma arises, just as upon awakening one remembers the events in a dream.

“Great King, in this way the final consciousness acts as the principal and that karma acts as the cause and condition. Through these two conditions, the first conscious mind of the portion of birth arises, and one may be born in hell and so forth, up to being born among humans or gods. The preceding consciousness ceases and the consciousness of the portion of birth arises. The continuity of the portion of birth continues, and the lineage of mind is not cut off.

“Great King, no dharma whatsoever passes from this life to the next life. Nevertheless, through arising and cessation, the karma performed and the resultant retribution received are seen, and neither is lost. There is no one who performs karma or receives its retribution.

“Great King, when that later consciousness ceases, it is designated death. When the first consciousness arises, it is designated birth.

“When that later consciousness arises, it comes from nowhere; when it ceases, it likewise goes nowhere.

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

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

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

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

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

“Why? Because each is separate from intrinsic nature.

“Later consciousness—the essential nature of later consciousness is empty. Condition—the essential nature of condition is empty. Karma—the essential nature of karma is empty. Death—the essential nature of death is empty. First consciousness—the essential nature of first consciousness is empty. Taking birth—the essential nature of taking birth is empty. The world—the essential nature of the world is empty. Nirvana—the essential nature of nirvana is empty. Arising—the essential nature of arising is empty.

“Great King, in this way, deeds and their results are never lost. There is no one who performs karma and no one who receives its retribution. They exist only according to worldly convention, not according to ultimate truth.

“Great King, one should know that all dharmas are empty and quiescent. The emptiness of all dharmas is the gate of liberation through emptiness. In emptiness there is no characteristic of emptiness; this is the gate of liberation through signlessness. Since there are no characteristics, there is no aspiration; this is the gate of liberation through wishlessness. All dharmas are endowed with the three gates of liberation and travel together with emptiness. Nirvana is the path before them: far removed from all characteristics, far removed from aspiration, ultimately reaching the element of nirvana, definitively like the Dharma realm, and pervading the bounds of space.

“Great King, one should know that the faculties are like illusions and their spheres are like dreams. All analogies should be understood in this way.”