大般若波羅蜜多經

05

“Blessed One! How should it be known that, having perfected the tenth ground, the Dharma Cloud, a great bodhisattva speaks words no different from those uttered by the Tathagatas?”

“Subhuti! If that great bodhisattva has perfected the six paramitas; has perfected the four dhyanas, the four immeasurables, and the four formless concentrations; has perfected the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; has perfected the liberating Dharma-gates of emptiness, signlessness, and wishlessness; has perfected the five kinds of eyes and the six superknowledges;

has perfected the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; and has perfected all the Buddha-Dharmas, and furthermore has permanently severed the continuity of all habitual tendencies of the afflictions, then that bodhisattva immediately abides on the ground of Buddhahood.

Therefore, it should be known that, having perfected the tenth ground, the Dharma Cloud, a great bodhisattva speaks words no different from those uttered by the Tathagatas.”

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! How does a great bodhisattva proceed from the tenth ground, the Dharma Cloud, toward the ground of a Tathagata?”

The Buddha said: “Subhuti! Employing skillful means, that great bodhisattva practices the six paramitas; cultivates immeasurable dhyanas, formless concentrations, the thirty-seven factors conducive to enlightenment, and the three liberating Dharma-gates; and trains in the five kinds of eyes, the six superknowledges, the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Because all the Buddha-Dharmas have been perfected, that bodhisattva surpasses the ground of Pure Contemplation, the ground of Spiritual Lineage, the eighth ground, the ground of Perfect Vision, the ground of Attenuation, the ground of Freedom from Desire, the ground of One Who Has Completed the Task, the ground of a pratyekabuddha, and the ten bodhisattva grounds; permanently severs the continuity of the habitual tendencies of the afflictions; and only then becomes a Tathagata, Arhat, Perfectly and Completely Awakened One.

“Subhuti! In this way, a great bodhisattva proceeds from the tenth ground, the Dharma Cloud, toward the ground of a Tathagata.

“Subhuti! You should know that this is a great bodhisattva who has aroused the aspiration directed toward the Great Vehicle.

“Furthermore, Subhuti! You asked from where such a Great Vehicle emerges and where it comes to abide.

“Subhuti! Such a Great Vehicle emerges from within the three realms and comes to abide in the knowledge of all-knowing knowledge. Because of the knowledge of all-knowing knowledge, the three realms appear; yet because there is no duality, it neither emerges from anywhere nor comes to any place.

Why? Whether the Great Vehicle or the knowledge of all-knowing knowledge, these two dharmas are neither conjoined nor unconjoined, neither material nor immaterial, neither visible nor invisible, neither resistant nor nonresistant. They are alike in having a single characteristic, which is called signlessness.

A signless dharma neither emerges from anywhere nor comes to any place. Why? Subhuti!

A signless dharma has neither previously emerged from anywhere nor previously come to any place; it will neither emerge from anywhere nor come to any place; and it is neither now emerging from anywhere nor now coming to any place.

“Subhuti! Whoever would cause a signless dharma to have a place from which it emerges and a place to which it comes would thereby seek to cause suchness to have a place from which it emerges and a place to which it comes. Why? Suchness cannot emerge from within the three realms, nor can it come to abide in the knowledge of all-knowing knowledge. Why? Subhuti! Because suchness and the intrinsic nature of suchness are empty.

“Subhuti! Whoever would cause that signless dharma to have a place from which it emerges and a place to which it comes would thereby seek to cause the dharma-dhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the inconceivable realm, the realm of space, the realm of cessation, the realm of detachment, the realm of extinction, the realm of non-nature, the realm of signlessness, the realm of nonactivity, the unconditioned realm, the realm of peace and security, the realm of tranquil quiescence, the fixed order of dharmas, the abiding order of dharmas, primordial nonexistence, and ultimate reality to have a place from which they emerge and a place to which they come.

Why? The dharma-dhatu through ultimate reality cannot emerge from within the three realms, nor can they come to abide in the knowledge of all-knowing knowledge. Why?

Subhuti! Because the dharma-dhatu and the nature of the dharma-dhatu are empty, through ultimate reality and the nature of ultimate reality, which are also empty.

“Subhuti! Whoever would cause a signless dharma to have a place from which it emerges and a place to which it comes would thereby seek to cause form to have a place from which it emerges and a place to which it comes. Why? Form cannot emerge from within the three realms, nor can it come to abide in the knowledge of all-knowing knowledge. Why? Subhuti! Because form and the intrinsic nature of form are empty.

“Subhuti! Whoever would cause a signless dharma to have a place from which it emerges and a place to which it comes would thereby seek to cause feeling, perception, formations, and consciousness to have a place from which they emerge and a place to which they come. Why? Feeling, perception, formations, and consciousness cannot emerge from within the three realms, nor can they come to abide in the knowledge of all-knowing knowledge. Why? Subhuti! Because feeling, perception, formations, and consciousness, together with their intrinsic natures, are empty.

“Subhuti! Whoever would cause a signless dharma to have a place from which it emerges and a place to which it comes would thereby seek to cause the eye ayatana to have a place from which it emerges and a place to which it comes. Why? The eye ayatana cannot emerge from within the three realms, nor can it come to abide in the knowledge of all-knowing knowledge. Why? Subhuti! Because the eye ayatana and the intrinsic nature of the eye ayatana are empty.

“Subhuti! Whoever would cause a signless dharma to have a place from which it emerges and a place to which it comes would thereby seek to cause the ear, nose, tongue, body, and mind ayatanas to have a place from which they emerge and a place to which they come. Why? The ear, nose, tongue, body, and mind ayatanas cannot emerge from within the three realms, nor can they come to abide in the knowledge of all-knowing knowledge. Why? Subhuti! Because the ear, nose, tongue, body, and mind ayatanas, together with their intrinsic natures, are empty.

“Subhuti! Whoever would cause a signless dharma to have a place from which it emerges and a place to which it comes would thereby seek to cause the form ayatana to have a place from which it emerges and a place to which it comes. Why? The form ayatana cannot emerge from within the three realms, nor can it come to abide in the knowledge of all-knowing knowledge. Why? Subhuti! Because the form ayatana and the intrinsic nature of the form ayatana are empty.

“Subhuti! Whoever would cause a signless dharma to have a place from which it emerges and a place to which it comes would thereby seek to cause the sound, odor, taste, tangible-object, and mental-object ayatanas to have a place from which they emerge and a place to which they come. Why? The sound, odor, taste, tangible-object, and mental-object ayatanas cannot emerge from within the three realms, nor can they come to abide in the knowledge of all-knowing knowledge. Why? Subhuti! Because the sound, odor, taste, tangible-object, and mental-object ayatanas, together with their intrinsic natures, are empty.

“Subhuti! Whoever would cause a signless dharma to have a place from which it emerges and a place to which it comes would thereby seek to cause the eye dhatu to have a place from which it emerges and a place to which it comes. Why? The eye dhatu cannot emerge from within the three realms, nor can it come to abide in the knowledge of all-knowing knowledge. Why? Subhuti! Because the eye dhatu and the intrinsic nature of the eye dhatu are empty.

“Subhuti! Whoever would cause a signless dharma to have a place from which it emerges and a place to which it comes would thereby seek to cause the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition to have a place from which they emerge and a place to which they come. Why? The form dhatu through the feelings arising with eye-contact as condition cannot emerge from within the three realms, nor can they come to abide in the knowledge of all-knowing knowledge. Why? Subhuti! Because the form dhatu and the intrinsic nature of the form dhatu are empty, through the feelings arising with eye-contact as condition and the intrinsic nature of those feelings arising with eye-contact as condition, which are also empty.”

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause the ear dhatu to have a place from which it emerges and a place to which it goes. Why? Because the ear dhatu cannot emerge from within the three realms, nor can it go and abide in the knowledge of all-knowledge. Why is this? Subhuti! Because the ear dhatu and the intrinsic nature of the ear dhatu are empty.

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition to have a place from which they emerge and a place to which they go. Why? Because the sound dhatu, up to and including the feelings that arise with ear-contact as their condition, cannot emerge from within the three realms, nor can they go and abide in the knowledge of all-knowledge. Why is this? Subhuti! Because the sound dhatu and the intrinsic nature of the sound dhatu are empty, up to and including the feelings that arise with ear-contact as their condition and the intrinsic nature of those feelings, which are empty.

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause the nose dhatu to have a place from which it emerges and a place to which it goes. Why? Because the nose dhatu cannot emerge from within the three realms, nor can it go and abide in the knowledge of all-knowledge. Why is this? Subhuti! Because the nose dhatu and the intrinsic nature of the nose dhatu are empty.

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as their condition to have a place from which they emerge and a place to which they go. Why? Because the odor dhatu, up to and including the feelings that arise with nose-contact as their condition, cannot emerge from within the three realms, nor can they go and abide in the knowledge of all-knowledge. Why is this? Subhuti! Because the odor dhatu and the intrinsic nature of the odor dhatu are empty, up to and including the feelings that arise with nose-contact as their condition and the intrinsic nature of those feelings, which are empty.

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause the tongue dhatu to have a place from which it emerges and a place to which it goes. Why? Because the tongue dhatu cannot emerge from within the three realms, nor can it go and abide in the knowledge of all-knowledge. Why is this? Subhuti! Because the tongue dhatu and the intrinsic nature of the tongue dhatu are empty.

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as their condition to have a place from which they emerge and a place to which they go. Why?

Because the taste dhatu, up to and including the feelings that arise with tongue-contact as their condition, cannot emerge from within the three realms, nor can they go and abide in the knowledge of all-knowledge. Why is this? Subhuti!

Because the taste dhatu and the intrinsic nature of the taste dhatu are empty, up to and including the feelings that arise with tongue-contact as their condition and the intrinsic nature of those feelings, which are empty.

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause the body dhatu to have a place from which it emerges and a place to which it goes. Why? Because the body dhatu cannot emerge from within the three realms, nor can it go and abide in the knowledge of all-knowledge. Why is this? Subhuti! Because the body dhatu and the intrinsic nature of the body dhatu are empty.

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as their condition to have a place from which they emerge and a place to which they go. Why?

Because the tangible-object dhatu, up to and including the feelings that arise with body-contact as their condition, cannot emerge from within the three realms, nor can they go and abide in the knowledge of all-knowledge. Why is this? Subhuti!

Because the tangible-object dhatu and the intrinsic nature of the tangible-object dhatu are empty, up to and including the feelings that arise with body-contact as their condition and the intrinsic nature of those feelings, which are empty.

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause the mind dhatu to have a place from which it emerges and a place to which it goes. Why? Because the mind dhatu cannot emerge from within the three realms, nor can it go and abide in the knowledge of all-knowledge. Why is this? Subhuti! Because the mind dhatu and the intrinsic nature of the mind dhatu are empty.

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as their condition to have a place from which they emerge and a place to which they go. Why?

Because the mental-object dhatu, up to and including the feelings that arise with mind-contact as their condition, cannot emerge from within the three realms, nor can they go and abide in the knowledge of all-knowledge. Why is this? Subhuti!

Because the mental-object dhatu and the intrinsic nature of the mental-object dhatu are empty, up to and including the feelings that arise with mind-contact as their condition and the intrinsic nature of those feelings, which are empty.

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause the earth dhatu to have a place from which it emerges and a place to which it goes. Why? Because the earth dhatu cannot emerge from within the three realms, nor can it go and abide in the knowledge of all-knowledge. Why is this? Subhuti! Because the earth dhatu and the intrinsic nature of the earth dhatu are empty.

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause the water, fire, wind, space, and consciousness dhatus to have a place from which they emerge and a place to which they go. Why? Because the water, fire, wind, space, and consciousness dhatus cannot emerge from within the three realms, nor can they go and abide in the knowledge of all-knowledge. Why is this? Subhuti! Because the water, fire, wind, space, and consciousness dhatus and their intrinsic natures are empty.

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause the Noble Truth of suffering to have a place from which it emerges and a place to which it goes. Why? Because the Noble Truth of suffering cannot emerge from within the three realms, nor can it go and abide in the knowledge of all-knowledge. Why is this? Subhuti! Because the Noble Truth of suffering and the intrinsic nature of the Noble Truth of suffering are empty.

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause the Noble Truths of the origin, cessation, and path to have a place from which they emerge and a place to which they go. Why? Because the Noble Truths of the origin, cessation, and path cannot emerge from within the three realms, nor can they go and abide in the knowledge of all-knowledge. Why is this? Subhuti! Because the Noble Truths of the origin, cessation, and path and their intrinsic natures are empty.

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause ignorance to have a place from which it emerges and a place to which it goes. Why? Because ignorance cannot emerge from within the three realms, nor can it go and abide in the knowledge of all-knowledge. Why is this? Subhuti! Because ignorance and the intrinsic nature of ignorance are empty.

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair to have a place from which they emerge and a place to which they go. Why?

Because volitional formations, up to and including aging and death, sorrow, lamentation, pain, grief, and despair, cannot emerge from within the three realms, nor can they go and abide in the knowledge of all-knowledge. Why is this? Subhuti!

Because volitional formations and the intrinsic nature of volitional formations are empty, up to and including aging and death, sorrow, lamentation, pain, grief, and despair and the intrinsic nature of aging and death, sorrow, lamentation, pain, grief, and despair, which are empty.

Subhuti! Whoever wishes to cause a signless dharma to have a place from which it emerges and a place to which it goes thereby wishes to cause an illusion to have a place from which it emerges and a place to which it goes. Why? Because an illusion cannot emerge from within the three realms, nor can it go and abide in the knowledge of all-knowledge. Why is this? Subhuti! Because an illusion and the intrinsic nature of an illusion are empty.

Subhuti! Whoever wishes to cause signless dharmas to have a place from which they emerge and a place to which they go also wishes to cause dream-visions, reflected images, echoes, shadows of light, flowers in the sky, mirages, illusory cities, and magical transformations to have a place from which they emerge and a place to which they go. Why is this? Because dream-visions, up to and including magical transformations, cannot emerge from within the three realms, nor can they go and abide in the wisdom of all-knowledge. Why is this? Subhuti! Because dream-visions and the intrinsic nature of dream-visions are empty, up to and including magical transformations and the intrinsic nature of magical transformations, which are empty.

Subhuti! Whoever wishes to cause signless dharmas to have a place from which they emerge and a place to which they go also wishes to cause internal emptiness to have a place from which it emerges and a place to which it goes. Why is this? Because internal emptiness cannot emerge from within the three realms, nor can it go and abide in the wisdom of all-knowledge. Why is this? Subhuti! Because internal emptiness and the intrinsic nature of internal emptiness are empty.

Subhuti! Whoever wishes to cause signless dharmas to have a place from which they emerge and a place to which they go also wishes to cause external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence to have a place from which they emerge and a place to which they go.

Why is this? Because external emptiness, up to and including the emptiness of the intrinsic nature of nonexistence, cannot emerge from within the three realms, nor can they go and abide in the wisdom of all-knowledge. Why is this?

Subhuti! Because external emptiness and the intrinsic nature of external emptiness are empty, up to and including the emptiness of the intrinsic nature of nonexistence and the intrinsic nature of the emptiness of the intrinsic nature of nonexistence, which are empty.

Subhuti! Whoever wishes to cause signless dharmas to have a place from which they emerge and a place to which they go also wishes to cause the perfection of generosity to have a place from which it emerges and a place to which it goes. Why is this? Because the perfection of generosity cannot emerge from within the three realms, nor can it go and abide in the wisdom of all-knowledge. Why is this? Subhuti! Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty.

Subhuti! Whoever wishes to cause signless dharmas to have a place from which they emerge and a place to which they go also wishes to cause the perfections of pure morality, patience, diligence, meditation, and prajnaparamita to have a place from which they emerge and a place to which they go. Why is this? Because the perfections of pure morality, patience, diligence, meditation, and prajnaparamita cannot emerge from within the three realms, nor can they go and abide in the wisdom of all-knowledge. Why is this? Subhuti! Because the perfections of pure morality, patience, diligence, meditation, and prajnaparamita, and the intrinsic nature of the perfections of pure morality, patience, diligence, meditation, and prajnaparamita, are empty.

Subhuti! Whoever wishes to cause signless dharmas to have a place from which they emerge and a place to which they go also wishes to cause the four meditative absorptions to have a place from which they emerge and a place to which they go. Why is this? Because the four meditative absorptions cannot emerge from within the three realms, nor can they go and abide in the wisdom of all-knowledge. Why is this? Subhuti! Because the four meditative absorptions and the intrinsic nature of the four meditative absorptions are empty.

Subhuti! Whoever wishes to cause signless dharmas to have a place from which they emerge and a place to which they go also wishes to cause the four immeasurables and the four formless absorptions to have a place from which they emerge and a place to which they go. Why is this? Because the four immeasurables and the four formless absorptions cannot emerge from within the three realms, nor can they go and abide in the wisdom of all-knowledge. Why is this? Subhuti! Because the four immeasurables and the four formless absorptions, and the intrinsic nature of the four immeasurables and the four formless absorptions, are empty.

Subhuti! Whoever wishes to cause signless dharmas to have a place from which they emerge and a place to which they go also wishes to cause the four foundations of mindfulness to have a place from which they emerge and a place to which they go. Why is this? Because the four foundations of mindfulness cannot emerge from within the three realms, nor can they go and abide in the wisdom of all-knowledge. Why is this? Subhuti! Because the four foundations of mindfulness and the intrinsic nature of the four foundations of mindfulness are empty.

Subhuti! Whoever wishes to cause signless dharmas to have a place from which they emerge and a place to which they go also wishes to cause the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path to have a place from which they emerge and a place to which they go. Why is this? Because the four right efforts, up to and including the eightfold noble path, cannot emerge from within the three realms, nor can they go and abide in the wisdom of all-knowledge. Why is this? Subhuti! Because the four right efforts and the intrinsic nature of the four right efforts are empty, up to and including the eightfold noble path and the intrinsic nature of the eightfold noble path, which are empty.

Subhuti! Whoever wishes to cause signless dharmas to have a place from which they emerge and a place to which they go also wishes to cause the gateway to liberation through emptiness to have a place from which it emerges and a place to which it goes. Why is this? Because the gateway to liberation through emptiness cannot emerge from within the three realms, nor can it go and abide in the wisdom of all-knowledge. Why is this? Subhuti! Because the gateway to liberation through emptiness and the intrinsic nature of the gateway to liberation through emptiness are empty.

Subhuti! Whoever wishes to cause signless dharmas to have a place from which they emerge and a place to which they go also wishes to cause the gateways to liberation through signlessness and wishlessness to have a place from which they emerge and a place to which they go. Why is this? Because the gateways to liberation through signlessness and wishlessness cannot emerge from within the three realms, nor can they go and abide in the wisdom of all-knowledge. Why is this? Subhuti! Because the gateways to liberation through signlessness and wishlessness, and the intrinsic nature of the gateways to liberation through signlessness and wishlessness, are empty.

Subhuti! Whoever wishes to cause signless dharmas to have a place from which they emerge and a place to which they go also wishes to cause the five kinds of eyes to have a place from which they emerge and a place to which they go. Why is this? Because the five kinds of eyes cannot emerge from within the three realms, nor can they go and abide in the wisdom of all-knowledge. Why is this? Subhuti! Because the five kinds of eyes and the intrinsic nature of the five kinds of eyes are empty.

Subhuti! Whoever wishes to cause signless dharmas to have a place from which they emerge and a place to which they go also wishes to cause the six superknowledges to have a place from which they emerge and a place to which they go. Why is this? Because the six superknowledges cannot emerge from within the three realms, nor can they go and abide in the wisdom of all-knowledge. Why is this? Subhuti! Because the six superknowledges and the intrinsic nature of the six superknowledges are empty.

Subhuti! Whoever wishes to cause signless dharmas to have a place from which they emerge and a place to which they go also wishes to cause the ten powers of a Buddha to have a place from which they emerge and a place to which they go. Why is this? Because the ten powers of a Buddha cannot emerge from within the three realms, nor can they go and abide in the wisdom of all-knowledge. Why is this? Subhuti! Because the ten powers of a Buddha and the intrinsic nature of the ten powers of a Buddha are empty.

Subhuti! Whoever wishes to cause signless dharmas to have a place from which they emerge and a place to which they go also wishes to cause the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects to have a place from which they emerge and a place to which they go.

Why is this? Because the four fearlessnesses, up to and including knowledge of all aspects, cannot emerge from within the three realms, nor can they go and abide in the wisdom of all-knowledge. Why is this?

Subhuti! Because the four fearlessnesses and the intrinsic nature of the four fearlessnesses are empty, up to and including knowledge of all aspects and the intrinsic nature of knowledge of all aspects, which are empty.

Subhuti! Whoever wishes to cause the signless Dharma to have a place from which it emerges and a place to which it goes would thereby wish to cause a stream-enterer born in an evil destiny to have a place from which he emerges and a place to which he goes. Why? Because a stream-enterer born in an evil destiny can neither emerge from the three realms nor go to abide in the knowledge of all-knowing wisdom. Why is this? Subhuti! Because a stream-enterer born in an evil destiny and the intrinsic nature of a stream-enterer born in an evil destiny are empty.

Subhuti! Whoever wishes to cause the signless Dharma to have a place from which it emerges and a place to which it goes would thereby wish to cause a once-returner to be reborn many times, a non-returner to be born in the Desire Realm, a great bodhisattva to be born for his own benefit, or an arhat, pratyekabuddha, or perfectly and completely awakened Buddha to be reborn in a future life, having a place from which they emerge and a place to which they go.

Why? Because a once-returner reborn many times, and so forth, up to a perfectly and completely awakened Buddha reborn in a future life, can neither emerge from the three realms nor go to abide in the knowledge of all-knowing wisdom. Why is this?

Subhuti! Because a once-returner reborn many times and the intrinsic nature of a once-returner reborn many times are empty, and so forth, up to a perfectly and completely awakened Buddha and the intrinsic nature of a perfectly and completely awakened Buddha, which are empty.

Subhuti! Whoever wishes to cause the signless Dharma to have a place from which it emerges and a place to which it goes would thereby wish to cause the path of stream-entry and the fruit of stream-entry to have a place from which they emerge and a place to which they go. Why? Because the path of stream-entry and the fruit of stream-entry can neither emerge from the three realms nor go to abide in the knowledge of all-knowing wisdom. Why is this? Subhuti! Because the path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path of stream-entry and the fruit of stream-entry are empty.

Subhuti! Whoever wishes to cause the signless Dharma to have a place from which it emerges and a place to which it goes would thereby wish to cause the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, the fruit of arhatship, the path of a pratyekabuddha, the fruit of a pratyekabuddha, a bodhisattva, and a Tathagata to have a place from which they emerge and a place to which they go.

Why? Because the path of once-returning, the fruit of once-returning, and so forth, up to a Tathagata, can neither emerge from the three realms nor go to abide in the knowledge of all-knowing wisdom. Why is this?

Subhuti! Because the path of once-returning, the fruit of once-returning, and the intrinsic nature of the path of once-returning and the fruit of once-returning are empty, and so forth, up to the Tathagata and the intrinsic nature of the Tathagata, which are empty.

Subhuti! Whoever wishes to cause the signless Dharma to have a place from which it emerges and a place to which it goes would thereby wish to cause names, imagined designations, conventional establishments, and verbal expressions to have a place from which they emerge and a place to which they go. Why? Because names, imagined designations, conventional establishments, and verbal expressions can neither emerge from the three realms nor go to abide in the knowledge of all-knowing wisdom. Why is this? Subhuti! Because names, imagined designations, conventional establishments, verbal expressions, and the intrinsic nature of names, imagined designations, conventional establishments, and verbal expressions are empty.

Subhuti! Whoever wishes to cause the signless Dharma to have a place from which it emerges and a place to which it goes would thereby wish to cause the unborn, the unceasing, the undefiled, the unpurified, the signless, and the unconditioned to have a place from which they emerge and a place to which they go. Why? Because the unborn, the unceasing, the undefiled, the unpurified, the signless, and the unconditioned can neither emerge from the three realms nor go to abide in the knowledge of all-knowing wisdom. Why is this? Subhuti! Because the unborn, the unceasing, the undefiled, the unpurified, the signless, the unconditioned, and the intrinsic nature of the unborn, the unceasing, the undefiled, the unpurified, the signless, and the unconditioned are empty.

Subhuti! For this reason, the Great Vehicle’s emerging from the three realms and going to abide in the knowledge of all-knowing wisdom is nondual; therefore, it does not emerge from anywhere and does not go anywhere. Because it is the signless Dharma, it neither moves nor turns.

Furthermore, Subhuti! You asked: Where does such a Great Vehicle abide?

Subhuti! Such a Great Vehicle has absolutely no abiding place. Why? Because all dharmas have no abiding place. Why is this? Because the abiding place of dharmas cannot be apprehended.

Subhuti! Nevertheless, the Great Vehicle abides in non-abiding.

Subhuti! Just as the nature of suchness neither abides nor fails to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the nature of suchness is neither abiding nor non-abiding. Why is this? Subhuti! Because the nature of suchness is precisely the emptiness of the nature of suchness.

Subhuti! Just as the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the inconceivable realm, the realm of space, the realm of cessation, the realm of detachment, the realm of extinction, the realm without intrinsic nature, the signless realm, the realm of non-activity, the unconditioned realm, the realm of peace and security, the realm of quiescence, the settled Dharma, the abiding Dharma, the nature originally nonexistent, and ultimate reality neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide.

Why? Because the nature of the Dharma realm, and so forth, up to the nature of ultimate reality, is neither abiding nor non-abiding. Why is this?

Subhuti! Because the nature of the Dharma realm is precisely the emptiness of the nature of the Dharma realm, and so forth, up to the nature of ultimate reality, which is precisely the emptiness of the nature of ultimate reality.

Subhuti! Just as the nature of form neither abides nor fails to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the nature of form is neither abiding nor non-abiding. Why is this? Subhuti! Because the nature of form is the emptiness of the nature of form.

Subhuti! Just as the nature of feeling, perception, formations, and consciousness neither abides nor fails to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the nature of feeling, perception, formations, and consciousness is neither abiding nor non-abiding. Why is this? Subhuti! Because the nature of feeling, perception, formations, and consciousness is the emptiness of the nature of feeling, perception, formations, and consciousness.

Subhuti! Just as the nature of the eye ayatana neither abides nor fails to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the nature of the eye ayatana is neither abiding nor non-abiding. Why is this? Subhuti! Because the nature of the eye ayatana is precisely the emptiness of the nature of the eye ayatana.

Subhuti! Just as the nature of the ear, nose, tongue, body, and mind ayatanas neither abides nor fails to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the nature of the ear, nose, tongue, body, and mind ayatanas is neither abiding nor non-abiding. Why is this? Subhuti! Because the nature of the ear, nose, tongue, body, and mind ayatanas is precisely the emptiness of the nature of the ear, nose, tongue, body, and mind ayatanas.

Subhuti! Just as the nature of the form ayatana neither abides nor fails to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the nature of the form ayatana is neither abiding nor non-abiding. Why is this? Subhuti! Because the nature of the form ayatana is the emptiness of the nature of the form ayatana.

Subhuti! Just as the nature of the sound, odor, taste, tangible-object, and dharma ayatanas neither abides nor fails to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the nature of the sound, odor, taste, tangible-object, and dharma ayatanas is neither abiding nor non-abiding. Why is this? Subhuti! Because the nature of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the emptiness of the nature of the sound, odor, taste, tangible-object, and dharma ayatanas.

Subhuti! Just as the nature of the eye dhatu neither abides nor fails to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the nature of the eye dhatu is neither abiding nor non-abiding. Why is this? Subhuti! Because the nature of the eye dhatu is precisely the emptiness of the nature of the eye dhatu.

Subhuti! Just as the nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of the form dhatu through the nature of the feelings arising with eye-contact as condition is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the form dhatu is precisely the emptiness of the nature of the form dhatu, through to the nature of the feelings arising with eye-contact as condition, which is precisely the emptiness of the nature of the feelings arising with eye-contact as condition.

Subhuti! Just as the nature of the ear dhatu neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of the ear dhatu is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the ear dhatu is precisely the emptiness of the nature of the ear dhatu.

Subhuti! Just as the nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of the sound dhatu through the nature of the feelings arising with ear-contact as condition is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the sound dhatu is precisely the emptiness of the nature of the sound dhatu, through to the nature of the feelings arising with ear-contact as condition, which is precisely the emptiness of the nature of the feelings arising with ear-contact as condition.

Subhuti! Just as the nature of the nose dhatu neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of the nose dhatu is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the nose dhatu is precisely the emptiness of the nature of the nose dhatu.

Subhuti! Just as the nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of the odor dhatu through the nature of the feelings arising with nose-contact as condition is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the odor dhatu is precisely the emptiness of the nature of the odor dhatu, through to the nature of the feelings arising with nose-contact as condition, which is precisely the emptiness of the nature of the feelings arising with nose-contact as condition.

Subhuti! Just as the nature of the tongue dhatu neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of the tongue dhatu is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the tongue dhatu is precisely the emptiness of the nature of the tongue dhatu.

Subhuti! Just as the nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of the taste dhatu through the nature of the feelings arising with tongue-contact as condition is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the taste dhatu is precisely the emptiness of the nature of the taste dhatu, through to the nature of the feelings arising with tongue-contact as condition, which is precisely the emptiness of the nature of the feelings arising with tongue-contact as condition.

Subhuti! Just as the nature of the body dhatu neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of the body dhatu is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the body dhatu is precisely the emptiness of the nature of the body dhatu.

Subhuti! Just as the nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of the tangible-object dhatu through the nature of the feelings arising with body-contact as condition is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the tangible-object dhatu is precisely the emptiness of the nature of the tangible-object dhatu, through to the nature of the feelings arising with body-contact as condition, which is precisely the emptiness of the nature of the feelings arising with body-contact as condition.

Subhuti! Just as the nature of the mind dhatu neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of the mind dhatu is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the mind dhatu is precisely the emptiness of the nature of the mind dhatu.

Subhuti! Just as the nature of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition neither abides nor fails to abide. Why? Because the nature of the mental-object dhatu through the nature of the feelings arising with mind-contact as condition is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the mental-object dhatu is precisely the emptiness of the nature of the mental-object dhatu, through to the nature of the feelings arising with mind-contact as condition, which is precisely the emptiness of the nature of the feelings arising with mind-contact as condition.

Subhuti! Just as the nature of the earth dhatu neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of the earth dhatu is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the earth dhatu is precisely the emptiness of the nature of the earth dhatu.

Subhuti! Just as the nature of the water, fire, wind, space, and consciousness dhatus neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of the water, fire, wind, space, and consciousness dhatus is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the water, fire, wind, space, and consciousness dhatus is precisely the emptiness of the nature of the water, fire, wind, space, and consciousness dhatus.

Subhuti! Just as the nature of the Noble Truth of suffering neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of the Noble Truth of suffering is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the Noble Truth of suffering is precisely the emptiness of the nature of the Noble Truth of suffering.

Subhuti! Just as the nature of the Noble Truths of the origin of suffering, the cessation of suffering, and the path neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of the Noble Truths of the origin of suffering, the cessation of suffering, and the path is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the Noble Truths of the origin of suffering, the cessation of suffering, and the path is precisely the emptiness of the nature of the Noble Truths of the origin of suffering, the cessation of suffering, and the path.

Subhuti! Just as the nature of ignorance neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of ignorance is neither abiding nor non-abiding. Why? Subhuti! Because the nature of ignorance is precisely the emptiness of the nature of ignorance.

Subhuti! Just as the nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of formations through the nature of aging and death, sorrow, lamentation, pain, grief, and distress is neither abiding nor non-abiding. Why? Subhuti! Because the nature of formations is precisely the emptiness of the nature of formations, through to the nature of aging and death, sorrow, lamentation, pain, grief, and distress, which is precisely the emptiness of the nature of aging and death, sorrow, lamentation, pain, grief, and distress.

Subhuti! Just as the nature of an illusion neither abides nor fails to abide, so too the Mahayana neither abides nor fails to abide. Why? Because the nature of an illusion is neither abiding nor non-abiding. Why? Subhuti! Because the nature of an illusion is precisely the emptiness of the nature of an illusion.

Subhuti! Just as the nature of a dream, an image, an echo, a shadow, a mirage, a flower in the sky, a shimmering haze, an illusory city, and a magical transformation neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the nature of a dream through the nature of a magical transformation is neither abiding nor non-abiding. Why? Subhuti! Because the nature of a dream is precisely the emptiness of the nature of a dream, through to the nature of a magical transformation, which is precisely the emptiness of the nature of a magical transformation.

Subhuti! Just as the nature of internal emptiness neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the nature of internal emptiness is neither abiding nor non-abiding. Why? Subhuti! Because the nature of internal emptiness is precisely the emptiness of the nature of internal emptiness.

Subhuti! Just as the nature of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of non-nature neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide.

Why? Because the nature of external emptiness through the nature of the emptiness of the self-nature of non-nature is neither abiding nor non-abiding. Why?

Subhuti! Because the nature of external emptiness is precisely the emptiness of the nature of external emptiness, through to the nature of the emptiness of the self-nature of non-nature, which is precisely the emptiness of the nature of the emptiness of the self-nature of non-nature.

Subhuti! Just as the nature of the perfection of generosity neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the nature of the perfection of generosity is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the perfection of generosity is precisely the emptiness of the nature of the perfection of generosity.

Subhuti! Just as the nature of the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the nature of the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita is precisely the emptiness of the nature of the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita.

Subhuti! Just as the nature of the four meditative absorptions neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the nature of the four meditative absorptions is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the four meditative absorptions is precisely the emptiness of the nature of the four meditative absorptions.

Subhuti! Just as the nature of the four immeasurables and the four formless attainments neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the nature of the four immeasurables and the four formless attainments is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the four immeasurables and the four formless attainments is precisely the emptiness of the nature of the four immeasurables and the four formless attainments.

Subhuti! Just as the nature of the four foundations of mindfulness neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the nature of the four foundations of mindfulness is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the four foundations of mindfulness is precisely the emptiness of the nature of the four foundations of mindfulness.

Subhuti! Just as the nature of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the nature of the four right efforts through the Noble Eightfold Path is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the four right efforts is precisely the emptiness of the nature of the four right efforts, through to the Noble Eightfold Path, which is precisely the emptiness of the nature of the Noble Eightfold Path.

Subhuti! Just as the nature of the gateway to liberation through emptiness neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the nature of the gateway to liberation through emptiness is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the gateway to liberation through emptiness is precisely the emptiness of the nature of the gateway to liberation through emptiness.

Subhuti! Just as the nature of the gateways to liberation through signlessness and wishlessness neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the nature of the gateways to liberation through signlessness and wishlessness is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the gateways to liberation through signlessness and wishlessness is precisely the emptiness of the nature of the gateways to liberation through signlessness and wishlessness.

Subhuti! Just as the nature of the five kinds of eyes neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the nature of the five kinds of eyes is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the five kinds of eyes is precisely the emptiness of the nature of the five kinds of eyes.

Subhuti! Just as the nature of the six superknowledges neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the nature of the six superknowledges is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the six superknowledges is precisely the emptiness of the nature of the six superknowledges.

Subhuti! Just as the nature of the Buddha’s ten powers neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the nature of the Buddha’s ten powers is neither abiding nor non-abiding. Why? Subhuti! Because the nature of the Buddha’s ten powers is precisely the emptiness of the nature of the Buddha’s ten powers.

Subhuti! Just as the nature of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide.

Why? Because the nature of the four fearlessnesses through the nature of the knowledge of all aspects is neither abiding nor non-abiding. Why?

Subhuti! Because the nature of the four fearlessnesses is precisely the emptiness of the nature of the four fearlessnesses, through to the nature of the knowledge of all aspects, which is precisely the emptiness of the nature of the knowledge of all aspects.

Subhuti! Just as the nature of a stream-enterer being born in an evil destiny neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the nature of a stream-enterer being born in an evil destiny is neither abiding nor non-abiding. Why? Subhuti! Because the nature of a stream-enterer being born in an evil destiny is precisely the emptiness of the nature of a stream-enterer being born in an evil destiny.

Subhuti! Just as the nature of a Once-returner being born repeatedly, of a Non-returner being born in the desire realm, of a great bodhisattva being born for self-benefit, and of an arhat, a Pratyekabuddha, or a Buddha of Perfect and Complete Enlightenment being reborn in a later life neither abides nor does not abide, so too does the Great Vehicle neither abide nor not abide. Why?

Because the nature of a Once-returner being born repeatedly, up to the nature of a Buddha of Perfect and Complete Enlightenment being reborn in a later life, is without abiding and without non-abiding. Why? Subhuti!

Because the nature of a Once-returner being born repeatedly is precisely the emptiness of the nature of a Once-returner being born repeatedly, up to the nature of a Buddha of Perfect and Complete Enlightenment being reborn in a later life, which is precisely the emptiness of the nature of a Buddha of Perfect and Complete Enlightenment being reborn in a later life.

Subhuti! Just as the nature of one proceeding toward the fruit of Stream-entry and the fruit of Stream-entry neither abides nor does not abide, so too does the Great Vehicle neither abide nor not abide. Why? Because the nature of one proceeding toward the fruit of Stream-entry and the fruit of Stream-entry is without abiding and without non-abiding. Why? Subhuti! Because the nature of one proceeding toward the fruit of Stream-entry and the fruit of Stream-entry is precisely the emptiness of the nature of one proceeding toward the fruit of Stream-entry and the fruit of Stream-entry.

Subhuti! Just as the nature of one proceeding toward the fruit of Once-returning, the fruit of Once-returning, one proceeding toward the fruit of Non-returning, the fruit of Non-returning, one proceeding toward the fruit of arhatship, the fruit of arhatship, one proceeding toward the fruit of Pratyekabuddhahood, the fruit of Pratyekabuddhahood, a bodhisattva, and a Tathagata neither abides nor does not abide, so too does the Great Vehicle neither abide nor not abide.

Why? Because the nature of one proceeding toward the fruit of Once-returning and the fruit of Once-returning, up to the nature of a Tathagata, is without abiding and without non-abiding. Why?

Subhuti! Because the nature of one proceeding toward the fruit of Once-returning and the fruit of Once-returning is precisely the emptiness of the nature of one proceeding toward the fruit of Once-returning and the fruit of Once-returning, up to the nature of a Tathagata, which is precisely the emptiness of the nature of a Tathagata.

Subhuti! Just as the nature of names, conceptual designations, conventional establishments, and verbal expressions neither abides nor does not abide, so too does the Great Vehicle neither abide nor not abide. Why? Because the nature of names, conceptual designations, conventional establishments, and verbal expressions is without abiding and without non-abiding. Why? Subhuti! Because the nature of names, conceptual designations, conventional establishments, and verbal expressions is precisely the emptiness of the nature of names, conceptual designations, conventional establishments, and verbal expressions.

Subhuti! Just as the nature of non-arising, non-ceasing, non-defilement, non-purification, signlessness, and the unconditioned neither abides nor does not abide, so too does the Great Vehicle neither abide nor not abide. Why? Because the nature of non-arising, non-ceasing, non-defilement, non-purification, signlessness, and the unconditioned is without abiding and without non-abiding. Why? Subhuti! Because the nature of non-arising, non-ceasing, non-defilement, non-purification, signlessness, and the unconditioned is precisely the emptiness of the nature of non-arising, non-ceasing, non-defilement, non-purification, signlessness, and the unconditioned.

Subhuti! For this reason, although the Great Vehicle is entirely without any place of abiding, it abides in non-abiding.

Furthermore, Subhuti! You asked: Who is it that, relying upon this Great Vehicle, emerges?

Subhuti! There is absolutely no one who relies upon this Great Vehicle and emerges. Why? The basis relied upon, the person who relies upon it, the reason for doing so, the manner of doing so, the place of emergence, the destination, the time of emergence, and the time of arrival—all these are without anything whatsoever and are utterly ungraspable. Why? Subhuti! Since all dharmas are without anything whatsoever, are utterly ungraspable, and are ultimately pure, how could it be said that there is a basis relied upon, a person who relies upon it, an emergence, an arrival, a time of emergence, or a time of arrival?

Subhuti! You should know that because a self is without anything whatsoever, it is ungraspable; one who relies upon the Great Vehicle is likewise ungraspable. Why? Because both are ultimately pure. In the same way, a sentient being, a living being, one who is born, one who is nourished, one who grows, a transmigrating being, a person born of a person, a supreme self, one capable of acting, one capable of causing others to act, one capable of creating karma, one capable of causing others to create karma, one who personally experiences karmic results, one who causes others to experience karmic results, a knower, and a seer are without anything whatsoever and are therefore ungraspable. One who relies upon the Great Vehicle is likewise ungraspable. Why? Because both are ultimately pure.

Subhuti! You should know that because suchness is without anything whatsoever, it is ungraspable; one who relies upon the Great Vehicle is likewise ungraspable. Why?

Because both are ultimately pure. In the same way, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature free from arising, the inconceivable realm, the realm of space, the realm of cessation, the realm of detachment, the realm of extinction, the realm without intrinsic nature, the realm of signlessness, the realm of non-activity, the realm of the unconditioned, the realm of peace and security, the realm of quiescence, the fixed order of dharmas, the abiding order of dharmas, primordial nonexistence, and ultimate reality are without anything whatsoever and are therefore ungraspable; one who relies upon the Great Vehicle is likewise ungraspable.

Why? Because both are ultimately pure.

Subhuti! You should know that because form is without anything whatsoever, it is ungraspable; one who relies upon the Great Vehicle is likewise ungraspable. Why? Because both are ultimately pure. In the same way, feeling, perception, formations, and consciousness are without anything whatsoever and are therefore ungraspable; one who relies upon the Great Vehicle is likewise ungraspable. Why? Because both are ultimately pure.

Subhuti! You should know that because the eye ayatana is without anything whatsoever, it is ungraspable; one who relies upon the Great Vehicle is likewise ungraspable. Why? Because both are ultimately pure. In the same way, the ear, nose, tongue, body, and mind ayatanas are without anything whatsoever and are therefore ungraspable; one who relies upon the Great Vehicle is likewise ungraspable. Why? Because both are ultimately pure.

Subhuti! You should know that because the form ayatana is without anything whatsoever, it is ungraspable; one who relies upon the Great Vehicle is likewise ungraspable. Why? Because both are ultimately pure. In the same way, the sound, odor, taste, tangible-object, and dharma ayatanas are without anything whatsoever and are therefore ungraspable; one who relies upon the Great Vehicle is likewise ungraspable. Why? Because both are ultimately pure.

Subhuti! You should know that because the eye dhatu is without anything whatsoever, it is ungraspable; one who relies upon the Great Vehicle is likewise ungraspable. Why? Because both are ultimately pure. In the same way, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are without anything whatsoever and are therefore ungraspable; one who relies upon the Great Vehicle is likewise ungraspable. Why? Because both are ultimately pure.

Subhuti! You should know that because the ear dhatu is without anything whatsoever, it is ungraspable; one who relies upon the Great Vehicle is likewise ungraspable. Why? Because both are ultimately pure. In the same way, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are without anything whatsoever and are therefore ungraspable; one who relies upon the Great Vehicle is likewise ungraspable. Why? Because both are ultimately pure.

Subhuti! You should know that because the nose dhatu is without anything whatsoever, it is ungraspable; one who relies upon the Great Vehicle is likewise ungraspable. Why? Because both are ultimately pure. In the same way, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are without anything whatsoever and are therefore ungraspable; one who relies upon the Great Vehicle is likewise ungraspable. Why? Because both are ultimately pure.

Subhuti! You should know that the tongue dhatu has no existence of its own and therefore cannot be apprehended; one who relies upon the Great Vehicle likewise cannot be apprehended. Why? Because both are ultimately pure. In the same way, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact have no existence of their own and therefore cannot be apprehended; one who relies upon the Great Vehicle likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that the body dhatu has no existence of its own and therefore cannot be apprehended; one who relies upon the Great Vehicle likewise cannot be apprehended. Why? Because both are ultimately pure. In the same way, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact have no existence of their own and therefore cannot be apprehended; one who relies upon the Great Vehicle likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that the mind dhatu has no existence of its own and therefore cannot be apprehended; one who relies upon the Great Vehicle likewise cannot be apprehended. Why? Because both are ultimately pure. In the same way, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact have no existence of their own and therefore cannot be apprehended; one who relies upon the Great Vehicle likewise cannot be apprehended. Why? Because both are ultimately pure.

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