THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 74
Chapter 19: PRACTICES OF CONTEMPLATION (5)
At that time, Śāriputra asked Subhūti:
“For what reason do you say that form… enters into non-duality, the dharma-count is not confused?”
Subhūti replied:
“Śāriputra, form is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from form. Form is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to form. Feeling, perception, formation, and consciousness are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from feeling, perception, formation, and consciousness. Feeling, perception, formation, and consciousness are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to feeling, perception, formation, and consciousness.
Śāriputra, for this reason I say: form enters into non-duality, the dharma-count is not confused; feeling, perception, formation, and consciousness enter into non-duality, the dharma-count is not confused.
Śāriputra, the eye base is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the eye base. The eye base is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the eye base. The ear, nose, tongue, body, and mind bases are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the ear, nose, tongue, body, and mind bases. The ear, nose, tongue, body, and mind bases are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the ear, nose, tongue, body, and mind bases.
Śāriputra, for this reason I say: the eye base enters into non-duality, the dharma-count is not confused; the ear, nose, tongue, body, and mind bases enter into non-duality, the dharma-count is not confused.
Śāriputra, the form base is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the form base. The form base is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the form base. The sound, smell, taste, touch, and dharma bases are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the sound, smell, taste, touch, and dharma bases. The sound, smell, taste, touch, and dharma bases are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the sound, smell, taste, touch, and dharma bases.
Śāriputra, for this reason I say: the form base enters into non-duality, the dharma-count is not confused; the sound, smell, taste, touch, and dharma bases enter into non-duality, the dharma-count is not confused.
Śāriputra, the eye element is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the eye element. The eye element is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the eye element. The form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the form element through the feelings arising from eye contact as condition. The form element through the feelings arising from eye contact as condition are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the form element through the feelings arising from eye contact as condition.
Śāriputra, for this reason I say: the eye element enters into non-duality, the dharma-count is not confused; the form element through the feelings arising from eye contact as condition enter into non-duality, the dharma-count is not confused.
Śāriputra, the ear element is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the ear element. The ear element is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the ear element. The sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the sound element through the feelings arising from ear contact as condition. The sound element through the feelings arising from ear contact as condition are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the sound element through the feelings arising from ear contact as condition.
Śāriputra, for this reason I say: the ear element enters into non-duality, the dharma-count is not confused; the sound element through the feelings arising from ear contact as condition enter into non-duality, the dharma-count is not confused.
Śāriputra, the nose element is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the nose element. The nose element is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the nose element. The smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the smell element through the feelings arising from nose contact as condition. The smell element through the feelings arising from nose contact as condition are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the smell element through the feelings arising from nose contact as condition.
Śāriputra, for this reason I say: the nose element enters into non-duality, the dharma-count is not confused; the smell element through the feelings arising from nose contact as condition enter into non-duality, the dharma-count is not confused.
Śāriputra, the tongue element is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the tongue element. The tongue element is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the tongue element. The taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the taste element through the feelings arising from tongue contact as condition. The taste element through the feelings arising from tongue contact as condition are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the taste element through the feelings arising from tongue contact as condition.
Śāriputra, for this reason I say: the tongue element enters into non-duality, the dharma-count is not confused; the taste element through the feelings arising from tongue contact as condition enter into non-duality, the dharma-count is not confused.
Śāriputra, the body element is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the body element. The body element is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the body element. The touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the touch element through the feelings arising from body contact as condition. The touch element through the feelings arising from body contact as condition are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the touch element through the feelings arising from body contact as condition.
Śāriputra, for this reason I say: the body element enters into non-duality, the dharma-count is not confused; the touch element through the feelings arising from body contact as condition enter into non-duality, the dharma-count is not confused.
Śāriputra, the mind element is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the mind element. The mind element is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the mind element. The dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the dharma element through the feelings arising from mind contact as condition. The dharma element through the feelings arising from mind contact as condition are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the dharma element through the feelings arising from mind contact as condition.
Śāriputra, for this reason I say: the mind element enters into non-duality, the dharma-count is not confused; the dharma element through the feelings arising from mind contact as condition enter into non-duality, the dharma-count is not confused.
Śāriputra, the earth element is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the earth element. The earth element is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the earth element. The water, fire, wind, space, and consciousness elements are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the water, fire, wind, space, and consciousness elements. The water, fire, wind, space, and consciousness elements are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the water, fire, wind, space, and consciousness elements.
Śāriputra, for this reason I say: the earth element enters into non-duality, the dharma-count is not confused; the water, fire, wind, space, and consciousness elements enter into non-duality, the dharma-count is not confused.
Śāriputra, the noble truth of suffering is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the noble truth of suffering. The noble truth of suffering is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the noble truth of suffering. The noble truths of origination, cessation, and the path are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the noble truths of origination, cessation, and the path. The noble truths of origination, cessation, and the path are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the noble truths of origination, cessation, and the path.
Śāriputra, for this reason I say: the noble truth of suffering enters into non-duality, the dharma-count is not confused; the noble truths of origination, cessation, and the path enter into non-duality, the dharma-count is not confused.
Śāriputra, ignorance is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from ignorance. Ignorance is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to ignorance. Formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from formations through aging-and-death with sorrow, lamentation, pain, grief, and despair. Formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to formations through aging-and-death with sorrow, lamentation, pain, grief, and despair.
Śāriputra, for this reason I say: ignorance enters into non-duality, the dharma-count is not confused; formations through aging-and-death with sorrow, lamentation, pain, grief, and despair enter into non-duality, the dharma-count is not confused.
Śāriputra, inner emptiness is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from inner emptiness. Inner emptiness is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to inner emptiness. Outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from outer emptiness through emptiness of non-nature-self-nature. Outer emptiness through emptiness of non-nature-self-nature are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to outer emptiness through emptiness of non-nature-self-nature.
Śāriputra, for this reason I say: inner emptiness enters into non-duality, the dharma-count is not confused; outer emptiness through emptiness of non-nature-self-nature enter into non-duality, the dharma-count is not confused.
Śāriputra, the perfection of generosity is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the perfection of generosity. The perfection of generosity is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the perfection of generosity. The perfections of pure precepts, patience, energy, meditation, and wisdom are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the perfections of pure precepts, patience, energy, meditation, and wisdom. The perfections of pure precepts, patience, energy, meditation, and wisdom are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the perfections of pure precepts, patience, energy, meditation, and wisdom.
Śāriputra, for this reason I say: the perfection of generosity enters into non-duality, the dharma-count is not confused; the perfections of pure precepts, patience, energy, meditation, and wisdom enter into non-duality, the dharma-count is not confused.
Śāriputra, the four dhyānas are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the four dhyānas. The four dhyānas are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the four dhyānas. The four immeasurables and four formless concentrations are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the four immeasurables and four formless concentrations. The four immeasurables and four formless concentrations are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the four immeasurables and four formless concentrations.
Śāriputra, for this reason I say: the four dhyānas enter into non-duality, the dharma-count is not confused; the four immeasurables and four formless concentrations enter into non-duality, the dharma-count is not confused.
Śāriputra, the eight liberations are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the eight liberations. The eight liberations are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the eight liberations. The eight spheres of mastery, nine successive concentrations, and ten totalities are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the eight spheres of mastery, nine successive concentrations, and ten totalities. The eight spheres of mastery, nine successive concentrations, and ten totalities are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the eight spheres of mastery, nine successive concentrations, and ten totalities.
Śāriputra, for this reason I say: the eight liberations enter into non-duality, the dharma-count is not confused; the eight spheres of mastery, nine successive concentrations, and ten totalities enter into non-duality, the dharma-count is not confused.
Śāriputra, the four foundations of mindfulness are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the four foundations of mindfulness. The four foundations of mindfulness are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the four foundations of mindfulness. The four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the four right efforts through the noble eightfold path. The four right efforts through the noble eightfold path are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the four right efforts through the noble eightfold path.
Śāriputra, for this reason I say: the four foundations of mindfulness enter into non-duality, the dharma-count is not confused; the four right efforts through the noble eightfold path enter into non-duality, the dharma-count is not confused.
Śāriputra, the dharma gate of liberation through emptiness is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the dharma gate of liberation through emptiness. The dharma gate of liberation through emptiness is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the dharma gate of liberation through emptiness. The dharma gates of liberation through signlessness and wishlessness are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the dharma gates of liberation through signlessness and wishlessness. The dharma gates of liberation through signlessness and wishlessness are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the dharma gates of liberation through signlessness and wishlessness.
Śāriputra, for this reason I say: the dharma gate of liberation through emptiness enters into non-duality, the dharma-count is not confused; the dharma gates of liberation through signlessness and wishlessness enter into non-duality, the dharma-count is not confused.
Śāriputra, the five kinds of eyes are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the five kinds of eyes. The five kinds of eyes are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the five kinds of eyes. The six supernatural powers are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the six supernatural powers. The six supernatural powers are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the six supernatural powers.
Śāriputra, for this reason I say: the five kinds of eyes enter into non-duality, the dharma-count is not confused; the six supernatural powers enter into non-duality, the dharma-count is not confused.
Śāriputra, the ten powers of the Buddha are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the ten powers of the Buddha. The ten powers of the Buddha are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the ten powers of the Buddha. The four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the four fearlessnesses through the eighteen unshared qualities of the Buddha. The four fearlessnesses through the eighteen unshared qualities of the Buddha are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the four fearlessnesses through the eighteen unshared qualities of the Buddha.
Śāriputra, for this reason I say: the ten powers of the Buddha enter into non-duality, the dharma-count is not confused; the four fearlessnesses through the eighteen unshared qualities of the Buddha enter into non-duality, the dharma-count is not confused.
Śāriputra, the fruit of Supreme Enlightenment is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the fruit of Supreme Enlightenment. The fruit of Supreme Enlightenment is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the fruit of Supreme Enlightenment. The wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects. The wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects.
Śāriputra, for this reason I say: the fruit of Supreme Enlightenment enters into non-duality, the dharma-count is not confused; the wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects enter into non-duality, the dharma-count is not confused.
Śāriputra, the dharma of non-forgetfulness is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the dharma of non-forgetfulness. The dharma of non-forgetfulness is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the dharma of non-forgetfulness. The nature of constant equanimity is not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from the nature of constant equanimity. The nature of constant equanimity is identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to the nature of constant equanimity.
Śāriputra, for this reason I say: the dharma of non-forgetfulness enters into non-duality, the dharma-count is not confused; the nature of constant equanimity enters into non-duality, the dharma-count is not confused.
Śāriputra, all the dhāraṇī dharma gates are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from all the dhāraṇī dharma gates. All the dhāraṇī dharma gates are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to all the dhāraṇī dharma gates. All the samādhi dharma gates are not different from non-arising-and-non-ceasing; non-arising-and-non-ceasing is not different from all the samādhi dharma gates. All the samādhi dharma gates are identical to non-arising-and-non-ceasing; non-arising-and-non-ceasing is identical to all the samādhi dharma gates.
Śāriputra, for this reason I say: all the dhāraṇī dharma gates enter into non-duality, the dharma-count is not confused; all the samādhi dharma gates enter into non-duality, the dharma-count is not confused.
Chapter 20: NON-ARISING (1)
At that time, the Elder Subhūti addressed the Buddha:
“World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see self as non-arising they are ultimately pure; because they see sentient being, life force, arising, nurturing, maturing, the one who transmigrates, mind-born, youth, the one capable of acting, the one capable of causing others to act, the one capable of creating karma, the one capable of causing others to create karma, the one capable of receiving karmic retribution, the one capable of causing others to receive karmic retribution, the knowing, and the seeing as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see form as non-arising they are ultimately pure; because they see feeling, perception, formation, and consciousness as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the eye base as non-arising they are ultimately pure; because they see the ear, nose, tongue, body, and mind bases as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the form base as non-arising they are ultimately pure; because they see the sound, smell, taste, touch, and dharma bases as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the eye element as non-arising they are ultimately pure; because they see the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the ear element as non-arising they are ultimately pure; because they see the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the nose element as non-arising they are ultimately pure; because they see the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the tongue element as non-arising they are ultimately pure; because they see the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the body element as non-arising they are ultimately pure; because they see the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the mind element as non-arising they are ultimately pure; because they see the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the earth element as non-arising they are ultimately pure; because they see the water, fire, wind, space, and consciousness elements as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the noble truth of suffering as non-arising they are ultimately pure; because they see the noble truths of origination, cessation, and the path as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see ignorance as non-arising they are ultimately pure; because they see formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see inner emptiness as non-arising they are ultimately pure; because they see outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the perfection of generosity as non-arising they are ultimately pure; because they see the perfections of pure precepts, patience, energy, meditation, and wisdom as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the four dhyānas as non-arising they are ultimately pure; because they see the four immeasurables and four formless concentrations as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the eight liberations as non-arising they are ultimately pure; because they see the eight spheres of mastery, nine successive concentrations, and ten totalities as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the four foundations of mindfulness as non-arising they are ultimately pure; because they see the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the dharma gate of liberation through emptiness as non-arising they are ultimately pure; because they see the dharma gates of liberation through signlessness and wishlessness as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the five kinds of eyes as non-arising they are ultimately pure; because they see the six supernatural powers as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the ten powers of the Buddha as non-arising they are ultimately pure; because they see the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the wisdom of all-knowing as non-arising they are ultimately pure; because they see the wisdom of the aspects of the path and wisdom of all aspects as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see the dharma of non-forgetfulness as non-arising they are ultimately pure; because they see the nature of constant equanimity as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see all the dhāraṇī dharma gates as non-arising they are ultimately pure; because they see all the samādhi dharma gates as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see ordinary persons as non-arising they are ultimately pure; because they see the dharmas of ordinary persons as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see stream-enterers as non-arising they are ultimately pure; because they see the dharmas of stream-enterers as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see once-returners as non-arising they are ultimately pure; because they see the dharmas of once-returners as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see non-returners as non-arising they are ultimately pure; because they see the dharmas of non-returners as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see arahants as non-arising they are ultimately pure; because they see the dharmas of arahants as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see pratyekabuddhas as non-arising they are ultimately pure; because they see the dharmas of pratyekabuddhas as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see Bodhisattvas as non-arising they are ultimately pure; because they see the dharmas of Bodhisattvas as non-arising, they are ultimately pure.
World-Honored One, when Great Bodhisattvas practice the perfection of wisdom and contemplate dharmas, because they see Tathāgatas as non-arising they are ultimately pure; because they see the dharmas of Tathāgatas as non-arising, they are ultimately pure.”
At that time, Śāriputra said to Subhūti:
“As I understand the meaning of what you have just said: self, sentient being… are non-arising; form, feeling… are non-arising, up through the Tathāgata and the dharmas of the Tathāgata are non-arising. If this is so, the differences in the rebirth-existence of the six destinies should have no distinctions; then stream-enterers would have no need to attain the stream-entry fruit, once-returners would have no need to attain the once-return fruit, non-returners would have no need to attain the non-return fruit, arahants would have no need to attain the arahant fruit; pratyekabuddhas would have no need to attain the pratyekabuddha fruit, Great Bodhisattvas would have no need to attain the wisdom of all aspects, nor would there be any need to attain the five types of Bodhi.
Furthermore, Subhūti, if all dharmas are definitively non-arising, then for what reason does the stream-enterer, for the sake of the stream-entry fruit, practice the method of eliminating the three fetters? For what reason does the once-returner, for the sake of the once-return fruit, practice the method of progressively diminishing desire, aversion, and delusion? For what reason does the non-returner, for the sake of the non-return fruit, practice the method of eliminating the five lower fetters? For what reason does the arahant, for the sake of the arahant fruit, practice the method of eliminating the five upper fetters? For what reason does the pratyekabuddha, for the sake of the pratyekabuddha fruit, practice the method of realizing dependent origination? For what reason do Great Bodhisattvas, for the sake of liberating immeasurable sentient beings, practice hundreds of thousands of difficult and arduous practices, enduring boundless varieties of intense suffering? For what reason do Tathāgatas attain the fruit of Supreme Enlightenment? For what reason do the Buddhas, for the sake of sentient beings, turn the wondrous wheel of Dharma?”
The Elder Subhūti answered Śāriputra:
“There is no self within non-arising dharmas that sees differences in the rebirth-existence of the six destinies. There is no self within non-arising dharmas that sees those capable of entering the direct insight of the noble truths. There is no self within non-arising dharmas that sees a stream-enterer attaining the stream-entry fruit, a once-returner attaining the once-return fruit, a non-returner attaining the non-return fruit, an arahant attaining the arahant fruit. There is no self within non-arising dharmas that sees a pratyekabuddha attaining the pratyekabuddha fruit. There is no self within non-arising dharmas that sees a Great Bodhisattva attaining the wisdom of all aspects and the five types of Bodhi.
Furthermore, Subhūti, there is no self within non-arising dharmas that sees a stream-enterer, for the sake of the stream-entry fruit, practicing the method of eliminating the three fetters. There is no self within non-arising dharmas that sees a once-returner, for the sake of the once-return fruit, practicing the method of progressively diminishing desire, aversion, and delusion. There is no self within non-arising dharmas that sees a non-returner, for the sake of the non-return fruit, practicing the method of eliminating the five lower fetters. There is no self within non-arising dharmas that sees an arahant, for the sake of the arahant fruit, practicing the method of eliminating the five upper fetters. There is no self within non-arising dharmas that sees a pratyekabuddha, for the sake of the pratyekabuddha fruit, practicing the method of realizing dependent origination. There is no self within non-arising dharmas that sees a Great Bodhisattva, for the sake of liberating immeasurable sentient beings, practicing hundreds of thousands of difficult and arduous practices, enduring boundless varieties of intense suffering — yet the Great Bodhisattvas also do not give rise to the perception of difficult and arduous practices. Why? Because they do not abide in the perception of difficult and arduous practices; they always work for the benefit of immeasurable, innumerable, and boundless sentient beings.
Śāriputra, the Great Bodhisattvas, using non-attainment as their skillful means, always give rise to the mind of great compassion toward all sentient beings, abiding in the perception of them as parents, the perception of them as siblings, the perception of them as spouses, the perception of them as one’s own body. And so it is — they always work the great benefit of immeasurable, innumerable, and boundless sentient beings.
Śāriputra, Great Bodhisattvas should give rise to such a mind: ‘Just as the self-nature of self — for all dharmas, using all skillful means, all locations, and all times to seek — cannot be grasped. The inner and outer dharmas are likewise: completely without ownership, utterly cannot be grasped. Why? Because if Great Bodhisattvas abide in this perception while practicing the difficult and arduous practices, they are capable of working benefit for immeasurable, innumerable, and boundless sentient beings.’ Therefore Great Bodhisattvas should not grasp at and cling to any dharma.
There is no self within non-arising dharmas that sees the Buddhas attaining the fruit of Supreme Enlightenment, turning the wondrous wheel of Dharma, and liberating immeasurable sentient beings.”
Śāriputra asked Subhūti:
“Do you now wish to use arising dharmas to verify arising dharmas, or do you wish to use non-arising dharmas to verify non-arising dharmas?”
Subhūti replied:
“I truly do not wish to use arising dharmas to verify arising dharmas, and I also truly do not wish to use non-arising dharmas to verify non-arising dharmas.”
Śāriputra asked:
“If so, then do you wish to use arising dharmas to verify non-arising dharmas, or do you wish to use non-arising dharmas to verify arising dharmas?”
Subhūti replied:
“I also do not wish to use arising dharmas to verify non-arising dharmas, nor do I wish to use non-arising dharmas to verify arising dharmas.”
Śāriputra asked:
“If this is so, is it not then a complete absence of attainment and direct insight?”
Subhūti replied:
“There is attainment, there is direct insight — but not through these two dharmas.
Śāriputra, only following worldly convention is there talk of attainment and direct insight; not in ultimate truth is there attainment and direct insight. Only following worldly convention is there talk of stream-enterers, stream-entry fruit, once-returners, once-return fruit, non-returners, non-return fruit, arahants, arahant fruit, pratyekabuddhas, pratyekabuddha fruit, Great Bodhisattvas, and the fruit of Supreme Enlightenment; not in ultimate truth are there stream-enterers through the fruit of Supreme Enlightenment.”
Śāriputra asked:
“If it is only following worldly convention that there is talk of attainment and direct insight… and not in ultimate truth, then are the differences of the six destinies also only following worldly convention and not in ultimate truth?”
Subhūti replied:
“Just so, just so — exactly as you have said! Why? Śāriputra, because in ultimate truth there is no karma, no karmic ripening, no arising, no ceasing, no defilement, no purity.”
Śāriputra asked Subhūti:
“Do you now wish to cause non-arising dharmas to arise, or do you wish to cause already-arisen dharmas to arise?”
Subhūti replied:
“I do not wish to cause non-arising dharmas to arise, nor do I wish to cause already-arisen dharmas to arise.”
Śāriputra asked:
“Which dharmas are non-arising dharmas that you do not wish to cause to arise?”
Subhūti replied:
“Śāriputra, form is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. Feeling, perception, formation, and consciousness are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the eye base is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The ear, nose, tongue, body, and mind bases are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the form base is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The sound, smell, taste, touch, and dharma bases are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the eye element is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the ear element is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the nose element is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the tongue element is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the body element is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the mind element is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the earth element is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The water, fire, wind, space, and consciousness elements are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the noble truth of suffering is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The noble truths of origination, cessation, and the path are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, ignorance is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. Formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, inner emptiness is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. Outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the perfection of generosity is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The perfections of pure precepts, patience, energy, meditation, and wisdom are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the four dhyānas are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The four immeasurables and four formless concentrations are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the eight liberations are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The eight spheres of mastery, nine successive concentrations, and ten totalities are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the four foundations of mindfulness are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the dharma gate of liberation through emptiness is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The dharma gates of liberation through signlessness and wishlessness are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the five kinds of eyes are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The six supernatural powers are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the ten powers of the Buddha are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the wisdom of all-knowing is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The wisdom of the aspects of the path and wisdom of all aspects are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the dharma of non-forgetfulness is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The nature of constant equanimity is a non-arising dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty.
Śāriputra, all the dhāraṇī dharma gates are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. All the samādhi dharma gates are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, ordinary persons are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The dharmas of ordinary persons are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, stream-enterers are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The dharmas of stream-enterers are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, once-returners are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The dharmas of once-returners are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, non-returners are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The dharmas of non-returners are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, arahants are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The dharmas of arahants are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, pratyekabuddhas are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The dharmas of pratyekabuddhas are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, Bodhisattvas are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The dharmas of Bodhisattvas are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, Tathāgatas are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty. The dharmas of Tathāgatas are non-arising dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.”
Śāriputra asked:
“Which dharmas are already-arisen dharmas that you do not wish to cause to arise?”
Subhūti replied:
“Form is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. Feeling, perception, formation, and consciousness are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the eye base is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The ear, nose, tongue, body, and mind bases are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the form base is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The sound, smell, taste, touch, and dharma bases are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the eye element is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the ear element is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the nose element is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the tongue element is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the body element is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the mind element is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the earth element is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The water, fire, wind, space, and consciousness elements are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, the noble truth of suffering is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. The noble truths of origination, cessation, and the path are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, ignorance is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. Formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.
Śāriputra, inner emptiness is an already-arisen dharma; I do not wish to cause it to arise. Why? Because the self-nature is empty. Outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are already-arisen dharmas; I do not wish to cause them to arise. Why? Because the self-nature is empty.