THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 422
Chapter 23: LIMITLESS EMPTINESS (3)
Venerable Śāriputra, the perfection of giving (Dāna Pāramitā)—the nature of the perfection of giving is emptiness. The perfection of giving does not possess the perfection of giving, nor can it be grasped. The perfection of giving does not possess the perfections of morality, patience, diligence, meditation, or wisdom, nor can they be grasped. Within the perfection of giving, the perfections of morality, patience, diligence, meditation, and wisdom also do not exist and cannot be grasped. Likewise, the perfection of wisdom (Prajñāpāramitā)—its nature is emptiness. The perfection of wisdom does not possess the perfection of wisdom, nor can it be grasped. The perfection of wisdom does not possess the perfections of giving, morality, patience, diligence, or meditation, nor can they be grasped. Within the perfection of wisdom, the perfections of giving, morality, patience, diligence, and meditation also do not exist and cannot be grasped.
Venerable Śāriputra, inner emptiness—the nature of inner emptiness is emptiness. Inner emptiness does not possess inner emptiness, nor can it be grasped. Inner emptiness does not possess outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, unchanging emptiness, intrinsic emptiness, emptiness of shared and individual characteristics, emptiness of all dharmas, ungraspable emptiness, emptiness of emptiness itself, emptiness of self-nature, or emptiness of the emptiness of self-nature, nor can any of these be grasped. Within inner emptiness, outer emptiness up to the emptiness of the emptiness of self-nature also do not exist and cannot be grasped. Likewise, the emptiness of the emptiness of self-nature—the nature of the emptiness of the emptiness of self-nature is emptiness. It does not possess itself, nor can it be grasped. It does not possess inner emptiness up to emptiness of self-nature, nor can they be grasped. Within the emptiness of the emptiness of self-nature, inner emptiness up to emptiness of self-nature also do not exist and cannot be grasped.
Venerable Śāriputra, the Four Foundations of Mindfulness—their nature is emptiness. The Four Foundations of Mindfulness do not possess themselves, nor can they be grasped. They do not possess the Four Right Efforts, the Four Bases of Supernatural Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, or the Noble Eightfold Path, nor can they be grasped. Within the Four Foundations of Mindfulness, the Four Right Efforts up to the Noble Eightfold Path also do not exist and cannot be grasped. Likewise, the Noble Eightfold Path—its nature is emptiness. It does not possess the Four Foundations of Mindfulness up to the Seven Factors of Enlightenment, nor can they be grasped. Within the Noble Eightfold Path, the Four Foundations of Mindfulness up to the Seven Factors of Enlightenment also do not exist and cannot be grasped.
Venerable Śāriputra, likewise up to the Ten Powers of the Buddha—the nature of the Ten Powers is emptiness. The Ten Powers do not possess themselves, nor can they be grasped. They do not possess the Four Fearlessnesses, the Four Unobstructed Knowledges, Great Loving-kindness, Great Compassion, Great Sympathetic Joy, Great Equanimity, or the Eighteen Exclusive Qualities of a Buddha, nor can these be grasped. Within the Ten Powers of the Buddha, the Four Fearlessnesses up to the Eighteen Exclusive Qualities of a Buddha also do not exist and cannot be grasped. Likewise, the Eighteen Exclusive Qualities of a Buddha—their nature is emptiness. They do not possess themselves, nor can they be grasped. They do not possess the Ten Powers of the Buddha up to Great Equanimity, nor can they be grasped. Within the Eighteen Exclusive Qualities of a Buddha, the Ten Powers of the Buddha up to Great Equanimity also do not exist and cannot be grasped.
Venerable Śāriputra, all samādhi gateways—their nature is emptiness. They do not possess themselves, nor can they be grasped. They do not possess all dhāraṇī gateways, nor can they be grasped. Within all samādhi gateways, all dhāraṇī gateways also do not exist and cannot be grasped. Likewise, all dhāraṇī gateways—their nature is emptiness. They do not possess themselves, nor can they be grasped. They do not possess all samādhi gateways, nor can they be grasped. Within all dhāraṇī gateways, all samādhi gateways also do not exist and cannot be grasped.
Venerable Śāriputra, the stage of Lineage—the nature of the stage of Lineage is emptiness. It does not possess itself, nor can it be grasped. It does not possess the stage of the Eighth Person, Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, Bodhisattva, or Tathāgata, nor can they be grasped. Within the stage of Lineage, the stage of the Eighth Person up to the stage of the Tathāgata also cannot be grasped. Likewise, the stage of the Tathāgata—the nature of the stage of the Tathāgata is emptiness. It does not possess itself, nor can it be grasped. It does not possess the stage of Lineage up to the stage of the Bodhisattva, nor can they be grasped. Within the stage of the Tathāgata, the stage of Lineage up to the stage of the Bodhisattva also do not exist and cannot be grasped.
Venerable Śāriputra, the stage of Pure Contemplation—the nature of the stage of Pure Contemplation is emptiness. It does not possess itself, nor can it be grasped. It does not possess the stages of Lineage, the Eighth Person, Complete Vision, Attenuation, Freedom from Desire, Completion, Pratyekabuddha, Bodhisattva, or Tathāgata, nor can they be grasped. Within the stage of Pure Contemplation, the stage of Lineage up to the stage of the Tathāgata also do not exist and cannot be grasped. Likewise, the stage of the Tathāgata—the nature of the stage of the Tathāgata is emptiness. It does not possess itself, nor can it be grasped. It does not possess the stage of Pure Contemplation up to the stage of the Bodhisattva, nor can they be grasped. Within the stage of the Tathāgata, the stage of Pure Contemplation up to the stage of the Bodhisattva also do not exist and cannot be grasped.
Venerable Śāriputra, the Stage of Great Joy—the nature of the Stage of Great Joy is emptiness. It does not possess itself, nor can it be grasped. It does not possess the Stages of Stainlessness, Radiance, Blazing Wisdom, Difficult to Conquer, Manifest Presence, Far-going, Immovability, Good Wisdom, or Dharma Cloud, nor can they be grasped. Within the Stage of Great Joy, the Stage of Stainlessness up to the Stage of Dharma Cloud also do not exist and cannot be grasped. Likewise, the Stage of Dharma Cloud—the nature of the Stage of Dharma Cloud is emptiness. It does not possess itself, nor can it be grasped. It does not possess the Stage of Great Joy up to the Stage of Good Wisdom, nor can they be grasped. Within the Stage of Dharma Cloud, the Stage of Great Joy up to the Stage of Good Wisdom also do not exist and cannot be grasped.
Venerable Śāriputra, omniscient wisdom—the nature of omniscient wisdom is emptiness. Omniscient wisdom does not possess itself, nor can it be grasped. It does not possess the wisdom of the path or the wisdom of all aspects, nor can they be grasped. Within omniscient wisdom, the wisdom of the path and the wisdom of all aspects also do not exist and cannot be grasped. The wisdom of the path—the nature of the wisdom of the path is emptiness. It does not possess itself, nor can it be grasped. It does not possess omniscient wisdom or the wisdom of all aspects, nor can they be grasped. Within the wisdom of the path, the wisdom of all aspects also does not exist and cannot be grasped. The wisdom of all aspects—the nature of the wisdom of all aspects is emptiness. It does not possess itself, nor can it be grasped. It does not possess omniscient wisdom or the wisdom of the path, nor can they be grasped. Within the wisdom of all aspects, omniscient wisdom and the wisdom of the path also do not exist and cannot be grasped.
Venerable Śāriputra, the Stream-enterer—the nature of the Stream-enterer is emptiness. The Stream-enterer does not possess itself, nor can it be grasped. It does not possess the Once-returner, Non-returner, Arhat, Pratyekabuddha, Bodhisattva, or Tathāgata, nor can they be grasped. Within the Stream-enterer, the Once-returner up to the Tathāgata also do not exist and cannot be grasped. Likewise, the Tathāgata—the nature of the Tathāgata is emptiness. The Tathāgata does not possess itself, nor can it be grasped. It does not possess the Stream-enterer up to the Bodhisattva, nor can they be grasped. Within the Tathāgata, the Stream-enterer up to the Bodhisattva also do not exist and cannot be grasped.
Venerable Śāriputra, the Great Bodhisattva—the nature of the Great Bodhisattva is emptiness. The Great Bodhisattva does not possess itself, nor can it be grasped. It does not possess the teaching and transmission of the Perfection of Wisdom, nor can these be grasped. Within the Great Bodhisattva, the teaching and transmission of the Perfection of Wisdom also do not exist and cannot be grasped. The Perfection of Wisdom—the nature of the Perfection of Wisdom is emptiness. It does not possess itself, nor can it be grasped. It does not possess the teaching and transmission of the Great Bodhisattva, nor can these be grasped. Within the Perfection of Wisdom, the teaching and transmission of the Great Bodhisattva also do not exist and cannot be grasped. Teaching and transmission—their nature is emptiness. They do not possess themselves, nor can they be grasped. They do not possess the Great Bodhisattva’s Perfection of Wisdom, nor can it be grasped. Within teaching and transmission, the Great Bodhisattva’s Perfection of Wisdom also does not exist and cannot be grasped.
Venerable Śāriputra, regarding all these dharmas, I have sought the Great Bodhisattva by every means, in every place, and at every time, yet I have never seen one; none can be grasped. Why? Because their self-nature is emptiness.
Venerable Śāriputra, for this reason I say: Regarding all these dharmas, I have sought the Great Bodhisattvas by every means, in every place, and at every time, yet I have never seen them; they are entirely ungraspable. How then could I teach and transmit the Perfection of Wisdom to the Great Bodhisattvas?
Furthermore, Venerable Śāriputra, you asked: For what reason is it said that the Great Bodhisattvas are merely nominal designations, completely lacking self-nature? Venerable Śāriputra, it is because the name “Great Bodhisattva” exists only as a provisional designation.
At that time Śāriputra asked Subhūti:
“For what reason is it said that the name ‘Great Bodhisattva’ is merely a provisional designation?”
Subhūti replied:
Venerable Śāriputra, just as the name “form” is merely a provisional designation, so too are the names “feeling,” “perception,” “formations,” and “consciousness.” Why? Because form is not the name, and the name is not form. Feeling, perception, formations, and consciousness are not the name, and the name is not feeling, perception, formations, or consciousness. Within form there is no name, and within the name there is no form. They neither unite nor separate; they are merely conventionally established. Why? Because the self-nature of form and the name are both empty. Within the emptiness of self-nature, whether form or the name, none exist and none can be grasped.
Venerable Śāriputra, the name “Great Bodhisattva” is likewise merely a provisional designation. Therefore it is said that the Great Bodhisattvas are only nominal designations, completely lacking self-nature.
Venerable Śāriputra, just as the names of the eye-base, ear-base, nose-base, tongue-base, body-base, and mind-base are merely provisional designations… [the same reasoning applies].
Venerable Śāriputra, the name “Great Bodhisattva” is likewise merely a provisional designation. Therefore it is said that the Great Bodhisattvas are only nominal designations, completely lacking self-nature.
Venerable Śāriputra, just as the names of the form-object, sound, smell, taste, touch, and mental objects are merely provisional designations… [the same reasoning applies].
Venerable Śāriputra, the name “Great Bodhisattva” is likewise merely a provisional designation. Therefore it is said that the Great Bodhisattvas are only nominal designations, completely lacking self-nature.
Venerable Śāriputra, just as the names of the eye-realm, ear-realm, nose-realm, tongue-realm, body-realm, and mind-realm are merely provisional designations… [the same reasoning applies].
Venerable Śāriputra, the Great Bodhisattva is likewise merely a provisional designation. Therefore it is said that the Great Bodhisattvas are only nominal designations, completely lacking self-nature.
Venerable Śāriputra, just as the names of the form-realm, sound-realm, smell-realm, taste-realm, touch-realm, and dharma-realm are merely provisional designations… [the same reasoning applies].
Venerable Śāriputra, the name “Great Bodhisattva” is likewise merely a provisional designation. Therefore it is said that the Great Bodhisattvas are only nominal designations, completely lacking self-nature.
Venerable Śāriputra, just as the names of eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness are merely provisional designations… [the same reasoning applies].
Venerable Śāriputra, the name “Great Bodhisattva” is likewise merely a provisional designation. Therefore it is said that the Great Bodhisattvas are only nominal designations, completely lacking self-nature.
Venerable Śāriputra, just as the names of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact are merely provisional designations… [the same reasoning applies].
Venerable Śāriputra, the name “Great Bodhisattva” is likewise merely a provisional designation. Therefore it is said that the Great Bodhisattvas are only nominal designations, completely lacking self-nature.
Venerable Śāriputra, just as the feelings arising dependent on eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact are merely provisional designations… [the same reasoning applies].
Venerable Śāriputra, the name “Great Bodhisattva” is likewise merely a provisional designation. Therefore it is said that the Great Bodhisattvas are only nominal designations, completely lacking self-nature.
Venerable Śāriputra, just as the names of the Perfection of Giving, the Perfections of Morality, Patience, Diligence, Meditation, and Wisdom are merely provisional designations… [the same reasoning applies].
Venerable Śāriputra, the name “Great Bodhisattva” is likewise merely a provisional designation. Therefore it is said that the Great Bodhisattvas are only nominal designations, completely lacking self-nature.
Venerable Śāriputra, just as the names of inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, unchanging emptiness, intrinsic emptiness, emptiness of individual and common characteristics, emptiness of all dharmas, ungraspable emptiness, emptiness of emptiness itself, emptiness of self-nature, and emptiness of the emptiness of self-nature are merely provisional designations… [the same reasoning applies].
Venerable Śāriputra, the name “Great Bodhisattva” is likewise merely a provisional designation. Therefore it is said that the Great Bodhisattvas are only nominal designations, completely lacking self-nature.
Venerable Śāriputra, just as the names of the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Supernatural Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path are merely provisional designations… [the same reasoning applies].
Venerable Śāriputra, the name “Great Bodhisattva” is likewise merely a provisional designation. Therefore it is said that the Great Bodhisattvas are only nominal designations, completely lacking self-nature.
Venerable Śāriputra, likewise, just as the names of the Ten Powers of the Buddha, the Four Fearlessnesses, the Four Unobstructed Knowledges, Great Loving-kindness, Great Compassion, Great Sympathetic Joy, Great Equanimity, and the Eighteen Exclusive Qualities of a Buddha are merely provisional designations… [the same reasoning applies].
Venerable Śāriputra, the name “Great Bodhisattva” is likewise merely a provisional designation. Therefore it is said that the Great Bodhisattvas are only nominal designations, completely lacking self-nature.
Venerable Śāriputra, just as the names of all samādhi gateways and all dhāraṇī gateways are merely provisional designations… [the same reasoning applies].
Venerable Śāriputra, the name “Great Bodhisattva” is likewise merely a provisional designation. Therefore it is said that the Great Bodhisattvas are only nominal designations, completely lacking self-nature.
Venerable Śāriputra, likewise, just as the names of omniscient wisdom, the wisdom of the path, and the wisdom of all aspects are merely provisional designations… [the same reasoning applies].
Venerable Śāriputra, the name “Great Bodhisattva” is likewise merely a provisional designation. Therefore it is said that the Great Bodhisattvas are only nominal designations, completely lacking self-nature.
Again, Venerable Śāriputra, you asked: Through what condition is it said that the self, and so forth, are ultimately unborn, are merely provisional designations, and are entirely without intrinsic nature?
Venerable Śāriputra, the self is ultimately nonexistent and cannot be grasped; how, then, could there be birth? Likewise, even perception is ultimately nonexistent and cannot be grasped; how, then, could there be birth?
Venerable Śāriputra, form is ultimately nonexistent and cannot be grasped; how, then, could there be birth? Feeling, perception, mental formations, and consciousness are likewise ultimately nonexistent and cannot be grasped; how, then, could there be birth?
Venerable Śāriputra, the sense base of the eye is ultimately nonexistent and cannot be grasped; how, then, could there be birth? The sense bases of the ear, nose, tongue, body, and mind are likewise ultimately nonexistent and cannot be grasped; how, then, could there be birth?
Venerable Śāriputra, the object of form is ultimately nonexistent and cannot be grasped; how, then, could there be birth? Sound, smell, taste, touch, and mental objects are likewise ultimately nonexistent and cannot be grasped; how, then, could there be birth?
Venerable Śāriputra, the eye element is ultimately nonexistent and cannot be grasped; how, then, could there be birth? The ear, nose, tongue, body, and mind elements are likewise ultimately nonexistent and cannot be grasped; how, then, could there be birth?
Venerable Śāriputra, the form element is ultimately nonexistent and cannot be grasped; how, then, could there be birth? The sound, smell, taste, touch, and dharma elements are likewise ultimately nonexistent and cannot be grasped; how, then, could there be birth?
Venerable Śāriputra, the eye-consciousness element is ultimately nonexistent and cannot be grasped; how, then, could there be birth? The ear-, nose-, tongue-, body-, and mind-consciousness elements are likewise ultimately nonexistent and cannot be grasped; how, then, could there be birth?
Venerable Śāriputra, eye-contact is ultimately nonexistent and cannot be grasped; how, then, could there be birth? Ear-, nose-, tongue-, body-, and mind-contact are likewise ultimately nonexistent and cannot be grasped; how, then, could there be birth?
Venerable Śāriputra, the feelings arising dependent on eye-contact are ultimately nonexistent and cannot be grasped; how, then, could there be birth? The feelings arising dependent on ear-, nose-, tongue-, body-, and mind-contact are likewise ultimately nonexistent and cannot be grasped; how, then, could there be birth?
Venerable Śāriputra, the Perfection of Generosity (Dāna Pāramitā) is ultimately nonexistent and cannot be grasped; how, then, could there be birth? The Perfections of Morality, Forbearance, Diligence, Meditation, and Wisdom (Prajñā Pāramitā) are likewise ultimately nonexistent and cannot be grasped; how, then, could there be birth?
Venerable Śāriputra, the emptiness of internal phenomena is ultimately nonexistent and cannot be grasped; how, then, could there be birth? The emptiness of external phenomena, up to the emptiness of the intrinsic nature of emptiness itself, is likewise ultimately nonexistent and cannot be grasped; how, then, could there be birth?
Venerable Śāriputra, the Four Foundations of Mindfulness are ultimately nonexistent and cannot be grasped; how, then, could there be birth? The Four Right Efforts, up to the Noble Eightfold Path, are likewise ultimately nonexistent and cannot be grasped; how, then, could there be birth?
Venerable Śāriputra, likewise, even the Ten Powers of a Buddha are ultimately nonexistent and cannot be grasped; how, then, could there be birth? The Four Fearlessnesses, up to the Eighteen Unique Qualities of a Buddha, are likewise ultimately nonexistent and cannot be grasped; how, then, could there be birth?
Venerable Śāriputra, all samādhi gateways are ultimately nonexistent and cannot be grasped; how, then, could there be birth? All dhāraṇī gateways are likewise ultimately nonexistent and cannot be grasped; how, then, could there be birth?
Venerable Śāriputra, even the Śrāvaka Vehicle is ultimately nonexistent and cannot be grasped; how, then, could there be birth? The Pratyekabuddha Vehicle and the Great Vehicle are likewise ultimately nonexistent and cannot be grasped; how, then, could there be birth?
Venerable Śāriputra, for this reason I say that the self, and so forth, are ultimately unborn, are merely provisional designations, and are entirely without intrinsic nature.
Again, Venerable Śāriputra, according to your question, through what condition is it said that all phenomena are likewise ultimately unborn, are merely provisional designations, and are entirely without intrinsic nature? Venerable Śāriputra, the intrinsic nature of phenomena is completely without combination or union. Why? Because the intrinsic nature of phenomena that could combine or unite does not exist.
At that time, Śāriputra asked Subhūti:
“Which intrinsic nature of phenomena is completely without combination?”
Subhūti replied:
Venerable Śāriputra, the intrinsic nature of form is completely without combination. The intrinsic nature of feeling, perception, mental formations, and consciousness is likewise completely without combination. The intrinsic nature of the eye sense base is completely without combination; the intrinsic nature of the ear, nose, tongue, body, and mind sense bases is likewise completely without combination. The intrinsic nature of the form sense object is completely without combination; the intrinsic nature of sound, smell, taste, touch, and mental objects is likewise completely without combination. The intrinsic nature of the eye element is completely without combination; the intrinsic nature of the ear, nose, tongue, body, and mind elements is likewise completely without combination. The intrinsic nature of the form element is completely without combination; the intrinsic nature of the sound, smell, taste, touch, and dharma elements is likewise completely without combination. The intrinsic nature of the eye-consciousness element is completely without combination; the intrinsic nature of the ear-, nose-, tongue-, body-, and mind-consciousness elements is likewise completely without combination. The intrinsic nature of eye-contact is completely without combination; the intrinsic nature of ear-, nose-, tongue-, body-, and mind-contact is likewise completely without combination. The intrinsic nature of the feelings arising dependent on eye-contact is completely without combination; the intrinsic nature of the feelings arising dependent on ear-, nose-, tongue-, body-, and mind-contact is likewise completely without combination. The intrinsic nature of the Perfection of Generosity is completely without combination; the intrinsic nature of the Perfections of Morality, Forbearance, Diligence, Meditation, and Wisdom is likewise completely without combination. The intrinsic nature of the Four Foundations of Mindfulness is completely without combination; the intrinsic nature of the Four Right Efforts, the Four Bases of Supernormal Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path is likewise completely without combination. Likewise, even the intrinsic nature of the Ten Powers of a Buddha is completely without combination; the intrinsic nature of the Four Fearlessnesses, the Four Unobstructed Knowledges, Great Loving-kindness, Great Compassion, Great Sympathetic Joy, Great Equanimity, and the Eighteen Unique Qualities of a Buddha is likewise completely without combination. Likewise, the intrinsic nature of the Śrāvaka Vehicle is completely without combination; the intrinsic nature of the Pratyekabuddha Vehicle and the Great Vehicle is likewise completely without combination.
Venerable Śāriputra, for this reason I say: All phenomena are likewise ultimately unborn, are merely provisional designations, and are entirely without intrinsic nature.
Again, Venerable Śāriputra, phenomena are neither permanent nor do they go anywhere.
Then Śāriputra asked Subhūti:
“Which phenomena are not permanent and do not go anywhere?”
Subhūti replied:
Venerable Śāriputra, form is not permanent, nor does it go anywhere. Feeling, perception, mental formations, and consciousness are not permanent, nor do they go anywhere. Why? Venerable Śāriputra, because the intrinsic nature of whatever is impermanent is ultimate cessation.
Venerable Śāriputra, therefore it is said that whatever is not permanent also does not go anywhere.
Venerable Śāriputra, conditioned phenomena are not permanent and do not go anywhere. Unconditioned phenomena are not permanent and do not go anywhere. Defiled phenomena are not permanent and do not go anywhere. Undefiled phenomena are not permanent and do not go anywhere. Wholesome phenomena are not permanent and do not go anywhere. Unwholesome phenomena are not permanent and do not go anywhere. Determinate phenomena are not permanent and do not go anywhere. Indeterminate phenomena are not permanent and do not go anywhere. Why? Śāriputra, because the intrinsic nature of whatever is impermanent is ultimate cessation.
Venerable Śāriputra, therefore it is said that whatever is not permanent also does not go anywhere.
Again, Venerable Śāriputra, phenomena are neither permanent nor do they perish.
At that time, Śāriputra asked Subhūti:
“What dharmas are neither permanent nor subject to destruction?”
Subhūti replied:
“Venerable Śāriputra, form is neither permanent nor subject to destruction; feeling, perception, volitional formations, and consciousness are neither permanent nor subject to destruction. Why? Because such is their intrinsic nature.
“Venerable Śāriputra, conditioned dharmas are neither permanent nor subject to destruction. Unconditioned dharmas are neither permanent nor subject to destruction. Defiled dharmas are neither permanent nor subject to destruction. Undefiled dharmas are neither permanent nor subject to destruction. Wholesome dharmas are neither permanent nor subject to destruction. Unwholesome dharmas are neither permanent nor subject to destruction. Determinate dharmas are neither permanent nor subject to destruction. Indeterminate dharmas are neither permanent nor subject to destruction. Why? Because such is their intrinsic nature.
“Venerable Śāriputra, for this reason I say that all dharmas are likewise ultimately unborn; they exist only as provisional names and are completely without intrinsic nature.
“Furthermore, Venerable Śāriputra, you asked: By what reason is it said that all forms are ultimately unborn? That all feelings, perceptions, volitional formations, and consciousness are ultimately unborn? And likewise, that the Śrāvaka Vehicle is ultimately unborn? That the Pratyekabuddha Vehicle and the Great Vehicle are ultimately unborn?
“Venerable Śāriputra, the intrinsic nature of all forms is unborn; the intrinsic nature of all feelings, perceptions, volitional formations, and consciousness is unborn. Why? Because all forms up to consciousness involve no fabrication; therefore, there is no arising. Why? Because in all forms up to consciousness, neither a maker nor an originator can be apprehended.
“Venerable Śāriputra, likewise, the intrinsic nature of the Śrāvaka Vehicle is unborn; the intrinsic nature of the Pratyekabuddha Vehicle and the Great Vehicle is unborn. Why? Because the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle involve no fabrication; therefore, there is no arising. Why? Because within them, neither a maker nor an originator can be apprehended.
“Venerable Śāriputra, for this reason I say that forms are ultimately unborn; feelings, perceptions, volitional formations, and consciousness are ultimately unborn; and likewise the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle are ultimately unborn.
“Furthermore, Venerable Śāriputra, you asked: By what reason is it said that if something is ultimately unborn, it cannot be called form, nor feeling, perception, volitional formations, or consciousness? Likewise, if it is ultimately unborn, it cannot be called the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the Great Vehicle?
“Venerable Śāriputra, the intrinsic nature of form is emptiness. If the intrinsic nature of a dharma is emptiness, then it cannot be established as arising, ceasing, abiding, or changing. For this reason it is said that what is ultimately unborn cannot be called form. Why? Because emptiness is not form.
“Venerable Śāriputra, the intrinsic nature of feeling, perception, volitional formations, and consciousness is emptiness. If the intrinsic nature of a dharma is emptiness, then it cannot be established as arising, ceasing, abiding, or changing. Therefore it is said that what is ultimately unborn cannot be called feeling, perception, volitional formations, or consciousness. Why? Because emptiness is not feeling, perception, volitional formations, or consciousness.
“Venerable Śāriputra, likewise, the intrinsic nature of the Śrāvaka Vehicle is emptiness. If the intrinsic nature of a dharma is emptiness, then it cannot be established as arising, ceasing, abiding, or changing. Therefore it is said that what is ultimately unborn cannot be called the Śrāvaka Vehicle. Why? Because emptiness is not the Śrāvaka Vehicle.
“Venerable Śāriputra, the intrinsic nature of the Pratyekabuddha Vehicle and the Great Vehicle is emptiness. If the intrinsic nature of a dharma is emptiness, then it cannot be established as arising, ceasing, abiding, or changing. Therefore, if something is ultimately unborn, it cannot be called the Pratyekabuddha Vehicle or the Great Vehicle. Why? Because emptiness is not the Pratyekabuddha Vehicle or the Great Vehicle.
“Venerable Śāriputra, for this reason I say that if something is ultimately unborn, it cannot be called form, nor feeling, perception, volitional formations, or consciousness; likewise, it cannot be called the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, or the Great Vehicle.
“Furthermore, Venerable Śāriputra, you asked: By what reason do I say that I cannot teach or transmit the ultimately unborn Prajñāpāramitā to ultimately unborn great Bodhisattvas?
“Venerable Śāriputra, ultimate non-arising is Prajñāpāramitā, and Prajñāpāramitā is ultimate non-arising. Why? Because ultimate non-arising and Prajñāpāramitā are not two; there is no duality between them.
“Venerable Śāriputra, ultimate non-arising is the great Bodhisattva, and the great Bodhisattva is ultimate non-arising. Why? Because ultimate non-arising and the great Bodhisattva are not two; there is no duality between them.
“Venerable Śāriputra, for this reason I say that I cannot teach or transmit the ultimately unborn Prajñāpāramitā to ultimately unborn great Bodhisattvas.
“Furthermore, Venerable Śāriputra, you asked: By what reason is it said that apart from ultimate non-arising there is no great Bodhisattva who can practice toward unsurpassed awakening?
“Venerable Śāriputra, when great Bodhisattvas practice Prajñāpāramitā, they do not see a Prajñāpāramitā apart from ultimate non-arising, nor do they see a great Bodhisattva apart from ultimate non-arising. Why? Because Prajñāpāramitā, the great Bodhisattva, and ultimate non-arising are not two; there is no duality between them.
“They do not see form apart from ultimate non-arising, nor feelings, perceptions, volitional formations, or consciousness apart from ultimate non-arising. Why? Because form, feeling, perception, volitional formations, and consciousness are not two with ultimate non-arising.
“They do not see the eye-base apart from ultimate non-arising, nor the ear-, nose-, tongue-, body-, or mind-base apart from ultimate non-arising. Why? Because these bases and ultimate non-arising are not two.
“They do not see visible forms apart from ultimate non-arising, nor sounds, smells, tastes, tangibles, or mental objects apart from ultimate non-arising. Why? Because these sense objects and ultimate non-arising are not two.
“They do not see the eye-consciousness realm apart from ultimate non-arising, nor the ear-, nose-, tongue-, body-, or mind-consciousness realms apart from ultimate non-arising. Why? Because these consciousness realms and ultimate non-arising are not two.
“They do not see eye-contact apart from ultimate non-arising, nor ear-, nose-, tongue-, body-, or mind-contact apart from ultimate non-arising. Why? Because these contacts and ultimate non-arising are not two.
“They do not see the feelings arising dependent on eye-contact apart from ultimate non-arising, nor those arising from ear-, nose-, tongue-, body-, or mind-contact apart from ultimate non-arising. Why? Because these feelings and ultimate non-arising are not two.
“They do not see the Perfection of Giving apart from ultimate non-arising, nor the Perfections of Morality, Forbearance, Diligence, Meditation, or Wisdom apart from ultimate non-arising. Why? Because these perfections and ultimate non-arising are not two.
“When practicing Prajñāpāramitā, they do not see the Four Foundations of Mindfulness apart from ultimate non-arising, nor the Four Right Efforts, Four Bases of Supernatural Power, Five Faculties, Five Powers, Seven Factors of Awakening, or Noble Eightfold Path apart from ultimate non-arising. Why? Because these practices and ultimate non-arising are not two.
“They do not see, extending through all the Buddha’s Ten Powers, the Four Fearlessnesses, the Four Unobstructed Knowledges, Great Loving-kindness, Great Compassion, Great Sympathetic Joy, Great Equanimity, or the Eighteen Unique Qualities of a Buddha apart from ultimate non-arising. Why? Because all of these and ultimate non-arising are not two.
“They do not see any samādhi-gate apart from ultimate non-arising, nor any dhāraṇī-gate apart from ultimate non-arising. Why? Because all samādhi-gates, all dhāraṇī-gates, and ultimate non-arising are not two.
“They do not see the knowledge of omniscience apart from ultimate non-arising, nor the knowledge of the path or the knowledge of all aspects apart from ultimate non-arising. Why? Because the knowledge of omniscience, the knowledge of the path, the knowledge of all aspects, and ultimate non-arising are not two.
“They do not see the Pratyekabuddha Vehicle or the Great Vehicle apart from ultimate non-arising. Why? Because the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, the Great Vehicle, and ultimate non-arising are not two.
“Venerable Śāriputra, for this reason I say that apart from ultimate non-arising there is no great Bodhisattva who can practice toward unsurpassed awakening.
“Furthermore, Venerable Śāriputra, you asked: By what reason is it said that when a great Bodhisattva hears such teachings and is neither confused nor anxious, regretful, alarmed, nor afraid, one should know that this great Bodhisattva is able to practice Prajñāpāramitā?
“Venerable Śāriputra, when great Bodhisattvas practice Prajñāpāramitā, they do not see dharmas as truly possessing efficacy. They see all dharmas as like dreams, illusions, echoes, mirages, magical apparitions, the city of the Gandharvas, or magical transformations—appearing to exist while in truth they do not. Hearing that the intrinsic nature of all dharmas is emptiness, they give rise to great joy and become free from confusion.
“Venerable Śāriputra, for this reason I say that when a great Bodhisattva hears such teachings and the mind is neither confused nor anxious, regretful, alarmed, nor afraid, one should know that this great Bodhisattva is capable of practicing Prajñāpāramitā.”