大般若波羅蜜多經

10

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment to a self, up to and including attachment to a seer?

– Subhuti! When a great bodhisattva contemplates that a self, up to and including a seer, is utterly nonexistent, this is a great bodhisattva who should always remain free from attachment to a self, up to and including attachment to a seer. Why? Because the intrinsic nature of a self, up to and including a seer, is unobtainable.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment to annihilationism?

– Subhuti! If a great bodhisattva contemplates that the nature of all dharmas cannot be annihilated, this is a great bodhisattva who should always remain free from attachment to annihilationism. Why? Because all dharmas are ultimately unborn and unannihilated.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment to eternalism?

– Subhuti! If a great bodhisattva contemplates that no permanent nature of any dharma exists, this is a great bodhisattva who should always remain free from attachment to eternalism. Why? Because all dharmas are unborn, unceasing, neither annihilated nor permanent.

– Blessed One! What does it mean that a great bodhisattva should always remain free from the perception of characteristics?

– Subhuti! If a great bodhisattva contemplates that defiled dharmas are utterly nonexistent, this is a great bodhisattva who should always remain free from the perception of characteristics. Why? Because the nature of defiled dharmas is originally free from them.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment to views?

– Subhuti! If a great bodhisattva does not perceive any intrinsic nature in views, this is a great bodhisattva who should always remain free from attachment to views. Why? Because that which is seen in any dharma is unobtainable.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment to name-and-form?

– Subhuti! If a great bodhisattva contemplates that the nature of name-and-form is utterly nonexistent, this is a great bodhisattva who should always remain free from attachment to name-and-form. Why? Because the true reality of name-and-form is unobtainable.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment to the skandhas?

– Subhuti! If a great bodhisattva contemplates that the nature of the skandhas is utterly nonexistent, this is a great bodhisattva who should always remain free from attachment to the skandhas. Why? Because the nature of aggregated dharmas is unobtainable.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment to the ayatanas?

– Subhuti! If a great bodhisattva contemplates that the nature of the ayatanas is utterly nonexistent, this is a great bodhisattva who should always remain free from attachment to the ayatanas. Why? Because the nature of dharmas as gateways of arising is unobtainable.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment to the dhatus?

– Subhuti! If a great bodhisattva contemplates that the nature of the dhatus is utterly nonexistent, this is a great bodhisattva who should always remain free from attachment to the dhatus. Why? Because the nature of dharmas as sustaining bases is unobtainable.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment to ultimate meaning?

– Subhuti! If a great bodhisattva contemplates that the nature of all ultimate meanings is utterly nonexistent, this is a great bodhisattva who should always remain free from attachment to ultimate meaning. Why? Because dharmas that are not false are unobtainable.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment to dependent origination?

– Subhuti! If a great bodhisattva contemplates that the nature of dependent origination is entirely nonexistent, this is a great bodhisattva who should always remain free from attachment to dependent origination. Why? Because ignorance and the other such dharmas are unobtainable.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment to dwelling in the three realms?

– Subhuti! If a great bodhisattva contemplates that the nature of the three realms is entirely nonexistent, this is a great bodhisattva who should always remain free from attachment to dwelling in the three realms. Why? Because bondage to the three realms is unobtainable.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment to all dharmas?

– Subhuti! If a great bodhisattva contemplates that the nature of all dharmas is entirely nonexistent, this is a great bodhisattva who should always remain free from attachment to all dharmas. Why? Because the intrinsic nature of all dharmas is merely provisionally designated and established, and, like space, is unobtainable.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment to all dharmas as being in accordance with reason or contrary to reason?

– Subhuti! If a great bodhisattva contemplates that the nature of all dharmas is neither in accordance with reason nor contrary to reason, this is a great bodhisattva who should always remain free from attachment to all dharmas as being in accordance with reason or contrary to reason. Why? Because such dharmas are unobtainable.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment based upon seeing the Buddha?

– Subhuti! If a great bodhisattva knows that one cannot see the Buddha merely by relying upon seeing the Buddha, this is a great bodhisattva who should always remain free from attachment based upon seeing the Buddha. Why? Because the intrinsic nature of the Buddha's true suchness cannot be seen.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment based upon seeing the Dharma?

– Subhuti! If a great bodhisattva knows that one cannot see the Dharma merely by relying upon seeing the Dharma, this is a great bodhisattva who should always remain free from attachment based upon seeing the Dharma. Why? Because the intrinsic nature of the Dharma's true suchness cannot be seen.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment based upon seeing the Sangha?

– Subhuti! If a great bodhisattva knows that one cannot see the Sangha merely by relying upon seeing the Sangha, this is a great bodhisattva who should always remain free from attachment based upon seeing the Sangha. Why? Because the intrinsic nature of the Sangha's true suchness is signless, unconditioned, and cannot be seen.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment based upon views concerning moral discipline?

– Subhuti! If a great bodhisattva knows that the natures of transgression and merit are wholly without true existence, this is a great bodhisattva who should always remain free from attachment based upon views concerning moral discipline. Why? Because transgression and merit are merely provisionally designated and established, and are unobtainable.

– Blessed One! What does it mean that a great bodhisattva should always remain free from attachment based upon seeing emptiness?

– Subhuti! If a great bodhisattva contemplates that all dharmas are empty, entirely nonexistent, and cannot be perceived, this is a great bodhisattva who should always remain free from attachment based upon seeing emptiness. Why? Because the intrinsic nature of emptiness neither exists nor does not exist, and cannot be seen.

– Blessed One! What does it mean that a great bodhisattva should always remain free from aversion to and fear of the nature of emptiness?

– Subhuti! If a great bodhisattva contemplates that all dharmas are empty of intrinsic nature, that what is not empty does not conflict with emptiness, and that therefore aversion and fear are both unobtainable, this is a great bodhisattva who should always remain free from aversion to and fear of the nature of emptiness. Why? Because the nature of dharmas, as well as aversion and fear, is empty; since no nature of dharmas exists, one should not feel aversion or fear.

– Blessed One! What does it mean that a great bodhisattva always perfects the penetrating comprehension of the emptiness of dharmas?

– Subhuti! If a great bodhisattva knows that the individual characteristics of all dharmas are empty, this is a great bodhisattva who always perfects the penetrating comprehension of the emptiness of dharmas.

– Blessed One! What does it mean that a great bodhisattva always perfects the realization of signlessness?

– Subhuti! If a great bodhisattva does not conceive of any characteristic, this is a great bodhisattva who always perfects the realization of signlessness.

– Blessed One! What does it mean that a great bodhisattva always perfects the complete understanding of wishlessness?

– Subhuti! When the mind of a great bodhisattva abides nowhere among the dharmas of the three realms, this is a great bodhisattva who always perfects the complete understanding of wishlessness.

– Blessed One! What does it mean that a great bodhisattva always perfects the purity of the three spheres?

– Subhuti! If a great bodhisattva perfectly purifies the ten wholesome courses of karma, this is a great bodhisattva who always perfects the purity of the three spheres.

– Blessed One! What is meant by a great bodhisattva always perfecting compassion for sentient beings while remaining unattached to them?

– Subhuti! When a great bodhisattva, having attained great compassion and adorned a pure land, remains entirely unattached, this is called a great bodhisattva always perfecting compassion for sentient beings while remaining unattached to them.

– Blessed One! What is meant by a great bodhisattva always perfecting the vision of the equality of the nature of all dharmas while remaining unattached to anything therein?

– Subhuti! If a great bodhisattva neither increases nor diminishes any dharma, neither grasps nor abides in attachment to anything therein, this is called a great bodhisattva always perfecting the vision of the equality of the nature of all dharmas while remaining unattached to anything therein.

– Blessed One! What is meant by a great bodhisattva always perfecting the vision of the equality of the nature of all sentient beings while remaining unattached to anything therein?

– Subhuti! If a great bodhisattva neither increases nor diminishes sentient beings, neither grasps nor abides in attachment to anything therein, this is called a great bodhisattva always perfecting the vision of the equality of the nature of all sentient beings while remaining unattached to anything therein.

– Blessed One! What is meant by a great bodhisattva always perfecting the ultimate penetration of the Dharma of true meaning while remaining unattached to anything therein?

– Subhuti! If a great bodhisattva truly comprehends the true meaning of all dharmas, yet has nothing that is comprehended, and neither grasps nor abides in attachment to anything therein, this is called a great bodhisattva always perfecting the ultimate penetration of the Dharma of true meaning while remaining unattached to anything therein.

– Blessed One! What is meant by a great bodhisattva always perfecting the cognition of the patient acceptance of the non-arising of dharmas?

– Subhuti! If a great bodhisattva patiently accepts that all dharmas neither arise nor cease, are neither created nor produced, and clearly knows that name-and-form is utterly non-arising, this is called a great bodhisattva always perfecting the cognition of the patient acceptance of the non-arising of dharmas.

– Blessed One! What is meant by a great bodhisattva always perfecting the teaching of the principle that all dharmas have a single characteristic?

– Subhuti! If a great bodhisattva does not apprehend dual characteristics in any dharma, this is called a great bodhisattva always perfecting the teaching of the principle that all dharmas have a single characteristic.

– Blessed One! What is meant by a great bodhisattva always perfecting the elimination of discrimination?

– Subhuti! If a great bodhisattva makes no discrimination concerning any dharma, this is called a great bodhisattva always perfecting the elimination of discrimination.

– Blessed One! What is meant by a great bodhisattva always perfecting freedom from all perceptions?

– Subhuti! If a great bodhisattva always remains free from all perceptions of the small, perceptions of the great, and immeasurable perceptions, this is called a great bodhisattva always perfecting freedom from all perceptions.

– Blessed One! What is meant by a great bodhisattva always perfecting freedom from all views?

– Subhuti! If a great bodhisattva remains free from the views of shravakas, pratyekabuddhas, and so forth, this is called a great bodhisattva always perfecting freedom from all views.

– Blessed One! What is meant by a great bodhisattva always perfecting freedom from afflictions?

– Subhuti! If a great bodhisattva relinquishes the entire continuum of the habitual tendencies of outflowing afflictions, this is called a great bodhisattva always perfecting freedom from afflictions.

– Blessed One! What is meant by a great bodhisattva always perfecting skillful practice of calm abiding and insight?

– Subhuti! If a great bodhisattva cultivates the knowledge of all things and the knowledge of all aspects, this is called a great bodhisattva always perfecting skillful practice of calm abiding and insight.

– Blessed One! What is meant by a great bodhisattva always perfecting the disciplining of the nature of the mind?

– Subhuti! If a great bodhisattva neither clings to nor delights in the three realms, this is called a great bodhisattva always perfecting the disciplining of the nature of the mind.

– Blessed One! What is meant by a great bodhisattva always perfecting the tranquility of the nature of the mind?

– Subhuti! If a great bodhisattva restrains the six faculties, this is called a great bodhisattva always perfecting the tranquility of the nature of the mind.

– Blessed One! What is meant by a great bodhisattva always perfecting the unobstructed nature of wisdom?

– Subhuti! If a great bodhisattva cultivates and realizes the Buddha-eye, and definitively and clearly knows all dharmas without obstruction, this is called a great bodhisattva always perfecting the unobstructed nature of wisdom.

– Blessed One! What is meant by a great bodhisattva always perfecting freedom from the defilement of craving?

– Subhuti! If a great bodhisattva completely relinquishes the six ayatanas, this is called a great bodhisattva always perfecting freedom from attachment to anything.

– Blessed One! What is meant by a great bodhisattva always being able to journey at will to the Buddha-fields and manifest a body within the assemblies of the Buddhas?

– Subhuti! If a great bodhisattva cultivates and attains supreme supernormal powers, journeys to the Buddha-fields to attend upon and make offerings to the Buddhas, the Blessed Ones, and requests them to turn the Dharma wheel for the benefit of all, this is called a great bodhisattva always being able to journey at will to the Buddha-fields and manifest a body within the assemblies of the Buddhas.

Subhuti, you should know: When great bodhisattvas abide on the seventh bhumi, they should always remain free from the preceding twenty dharmas and should perfect the subsequent twenty dharmas.

– Blessed One! What is meant by a great bodhisattva always perfecting insight into the mental activities of all sentient beings?

– Subhuti! If a great bodhisattva, with one-pointed mind and knowledge in accordance with reality, universally knows the distinct modes of the minds and mental factors of all sentient beings, this is called a great bodhisattva always perfecting insight into the mental activities of all sentient beings.

– Blessed One! What is meant by a great bodhisattva always perfecting the play of supernormal powers?

– Subhuti! If a great bodhisattva always freely plays with various kinds of supernormal powers, journeying from one Buddha-field to another in order to draw near to and make offerings to the Buddhas, yet never gives rise to conceptual thought concerning any Buddha-field, this is called a great bodhisattva always perfecting the play of supernormal powers.

– Blessed One! What is meant by a great bodhisattva always perfecting the vision of the Buddha-fields and, in accordance with what has been seen, adorning and purifying Buddha-fields?

– Subhuti! If a great bodhisattva, while abiding in a single Buddha-field, can see the boundless Buddha-fields of the ten directions and can also manifest them, yet never gives rise to a perception of a Buddha-field; and if, in order to bring sentient beings to maturity, the bodhisattva manifests throughout the trichiliocosm as a wheel-turning king, adorns himself accordingly, and can relinquish it all without attachment, this is called a great bodhisattva always perfecting the vision of the Buddha-fields and, in accordance with what has been seen, adorning and purifying Buddha-fields.

– Blessed One! What is meant by a great bodhisattva always perfecting attendance upon and offerings to the Buddhas, the Blessed Ones, and contemplating the body of the Tathagata in accordance with reality?

– Subhuti! If a great bodhisattva, wishing to benefit sentient beings, discerns the meanings and principles of all dharmas in accordance with reality, this is called attending upon and making offerings to the Buddhas through the Dharma and truly contemplating the Dharma-body of the Buddhas. This is called a great bodhisattva always perfecting attendance upon and offerings to the Buddhas, the Blessed Ones, and contemplating the body of the Tathagata in accordance with reality.

Subhuti, you should know: When a great bodhisattva abides on the eighth bhumi, these four dharmas should always be perfected.

– Blessed One! What is meant by a great bodhisattva always perfecting the knowledge of superior and inferior faculties?

– Subhuti! If a great bodhisattva abides in the presence of the Buddhas of the ten directions and knows, in accordance with reality, the superior and inferior faculties of all sentient beings, this is a great bodhisattva always perfecting the knowledge of superior and inferior faculties.

– Blessed One! What is meant by a great bodhisattva always perfecting the adornment and purification of Buddha lands?

– Subhuti! If a great bodhisattva, taking non-attainment as a skillful means, adorns and purifies the mental conduct of all sentient beings without becoming attached, this is a great bodhisattva always perfecting the adornment and purification of Buddha lands.

– Blessed One! What is meant by a great bodhisattva always perfecting the meditative absorptions and successive attainments of the illusion-like samadhi?

– Subhuti! If a great bodhisattva abides in this samadhi and, although able to accomplish every undertaking, remains mentally unmoved with regard to all dharmas; and if, through having cultivated the gateway of samadhi to complete maturity, he need not undertake preparatory practices for it to remain constantly present, this is a great bodhisattva always perfecting the meditative absorptions and successive attainments of the illusion-like samadhi.

– Blessed One! What is meant by a great bodhisattva always perfecting the voluntary manifestation of transformative births in various realms according to the maturity of sentient beings’ roots of virtue?

– Subhuti! If a great bodhisattva, wishing to mature the excellent roots of virtue of sentient beings according to what is appropriate, manifests taking birth in various realms, this is a great bodhisattva always perfecting the voluntary manifestation of transformative births in various realms according to the maturity of sentient beings’ roots of virtue.

Subhuti, you should know: When great bodhisattvas abide on the ninth ground, they should always perfect these four dharmas.

– Blessed One! What is meant by a great bodhisattva always embracing boundless realms in accordance with his great vows and helping beings attain what they aspire to?

– Subhuti! If a great bodhisattva, whether for perfecting the cultivation of the six paramitas, adorning and purifying Buddha lands, or maturing the various kinds of sentient beings, fulfills every aspiration completely and without deficiency, this is a great bodhisattva always perfecting the embracing of boundless realms in accordance with his great vows and helping beings attain what they aspire to.

– Blessed One! What is meant by a great bodhisattva always teaching the Dharma in accordance with the various voices and differing wisdom of devas, nagas, ghosts, spirits, humans, and nonhumans?

– Subhuti! If a great bodhisattva excellently cultivates unobstructed comprehension of expressions and skillfully knows the differing voices and languages of sentient beings, this is a great bodhisattva always teaching the Dharma in accordance with the various voices and differing wisdom of devas, nagas, ghosts, spirits, humans, and nonhumans.

– Blessed One! What is meant by a great bodhisattva always perfecting unobstructed eloquence in teaching the Dharma?

– Subhuti! If a great bodhisattva excellently cultivates unobstructed eloquence and expounds the Dharma inexhaustibly for sentient beings, this is a great bodhisattva always perfecting unobstructed eloquence in teaching the Dharma.

– Blessed One! What is meant by a great bodhisattva always perfecting every aspect of entering the womb?

– Subhuti! If a great bodhisattva, although in truth taking transformative birth everywhere, manifests entering a womb solely for the benefit of sentient beings, and throughout the process of entering the womb manifests every excellent quality in full, this is a great bodhisattva always perfecting every aspect of entering the womb.

– Blessed One! What is meant by a great bodhisattva always perfecting every aspect of emerging from the womb?

– Subhuti! If a great bodhisattva, when emerging from the womb, manifests rare and excellent marvels, causing all sentient beings who see them to rejoice and obtain great benefit, this is a great bodhisattva always perfecting every aspect of emerging from the womb.

– Blessed One! What is meant by a great bodhisattva always perfecting birth into an exalted family?

– Subhuti! If a great bodhisattva is always born into a great kshatriya clan or a great brahmin clan, and the parents from whom he receives birth are beyond reproach, this is a great bodhisattva always perfecting birth into an exalted family.

– Blessed One! What is meant by a great bodhisattva always perfecting a noble lineage?

– Subhuti! If a great bodhisattva is always born into the lineage of great bodhisattvas of the past, this is a great bodhisattva always perfecting a noble lineage.

– Blessed One! What is meant by a great bodhisattva always perfecting a complete retinue?

– Subhuti! If a great bodhisattva has as his retinue solely an immeasurable and innumerable assembly of great bodhisattvas, unmixed with any other class of beings, this is a great bodhisattva always perfecting a complete retinue.

– Blessed One! What is meant by a great bodhisattva always perfecting an excellent body at birth?

– Subhuti! If, when a great bodhisattva is newly born, his body is complete with all the excellent marks, and he emits a great light that universally illuminates boundless Buddha worlds while simultaneously causing those worlds to quake in six ways, and all sentient beings who see this gain benefit, peace, and happiness, this is a great bodhisattva always perfecting an excellent body at birth.

– Blessed One! What is meant by a great bodhisattva always perfecting every aspect of renunciation?

– Subhuti! If, when a great bodhisattva renounces the household life, immeasurable and innumerable hundreds of thousands of myriads of kotis of beings surround him before and behind, honoring and praising him; and if, upon reaching the place of enlightenment, he shaves off his beard and hair, dons the three Dharma robes, holds an alms bowl in his hand, and serves as a guiding teacher for immeasurable and boundless sentient beings through the teachings of the Three Vehicles until his final nirvana, this is a great bodhisattva always perfecting every aspect of renunciation.

– Blessed One! What is meant by a great bodhisattva always perfecting every aspect of adorning the Bodhi tree?

– Subhuti! If, through a great bodhisattva’s excellent roots of virtue and vast power of vows, there appears a great Bodhi tree such as this: its trunk is made of beryl, its roots of dragon-gold, and its branches, leaves, flowers, and fruits are all formed from the seven most sublime precious substances; it rises high and spreads wide enough to cover a trichiliocosm of Buddha lands, while its light radiates throughout Buddha lands as numerous as the sands of the Ganges in the worlds of the ten directions; and all kinds of sentient beings who behold it obtain benefit—this is a great bodhisattva always perfecting every aspect of adorning the Bodhi tree.

– Blessed One! What is meant by a great bodhisattva always perfecting the accomplishment of all meritorious qualities?

– Subhuti! If a great bodhisattva is fully endowed with the excellent provisions of merit and wisdom, matures sentient beings, and adorns and purifies Buddha lands, this is a great bodhisattva always perfecting the accomplishment of all meritorious qualities.

Subhuti, you should know: When a great bodhisattva abides on the tenth ground, he should always perfect these twelve dharmas.

– Blessed One! Why is it that, after a great bodhisattva has come to abide on the tenth ground, his cultivation of the excellent dharmas of all the preceding grounds is perfected, and his teaching is identical to that of the Tathagatas, without any difference?

– Subhuti! This great bodhisattva has perfected the perfection of generosity through the perfection of prajnaparamita. He has perfected the four dhyanas, the four immeasurables, and the four formless concentrations. He has perfected the four foundations of mindfulness through the Noble Eightfold Path. He has perfected the liberations of emptiness, signlessness, and wishlessness. He has perfected the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature. He has perfected suchness through the inconceivable realm. He has perfected the Noble Truths of suffering, its origin, its cessation, and the path. He has perfected the eight liberations and the nine successive concentrations. He has perfected all dharani gateways and samadhi gateways. He has perfected the five kinds of eyes and the six superknowledges. He has perfected the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha. He is fully endowed with the knowledge of all things and the knowledge of all aspects. Furthermore, he has completely severed the continuity of all afflictions and habitual tendencies and thereby comes to abide on the stage of a Buddha.

Therefore, it is said: A great bodhisattva who abides on the tenth stage has perfected the cultivation of the supreme qualities of all the preceding stages, and his exposition is no different from that of the Tathagatas.

At that time, the Venerable Subhuti again addressed the Buddha:

– Blessed One! How does a great bodhisattva abiding on the tenth stage proceed toward the stage of a Tathagata?

The Buddha told Subhuti:

– Employing skillful means, this great bodhisattva practices the six paramitas; cultivates the four dhyanas, the four immeasurables, the four formless concentrations, the thirty-seven factors of enlightenment, through the eighteen distinctive qualities of a Buddha; and becomes fully endowed with the knowledge of all things and the knowledge of all aspects. He passes beyond the Stage of Pure Contemplation, the Stage of Lineage, the Eighth Stage, the Stage of Complete Vision, the Stage of Attenuation, the Stage Free from Desire, the Stage of One Who Has Accomplished the Task, the Stage of a Pratyekabuddha, and the Stage of a Bodhisattva. Furthermore, he completely severs the continuity of all afflictions and habitual tendencies, thereby becoming a Tathagata, an Arhat, a Perfectly and Completely Awakened One, and abiding on the stage of a Tathagata.

Subhuti! In this manner, a great bodhisattva abiding on the tenth stage proceeds toward the stage of a Tathagata. Thus, Subhuti, you should know: These are the great bodhisattvas who arouse the aspiration to proceed toward the Great Vehicle.

Furthermore, Subhuti! You may next ask: From where does the Great Vehicle emerge, and where does it come to abide?

Subhuti, you should know: The Great Vehicle emerges from within the three realms and comes to abide in the knowledge of all-knowing wisdom. Yet because it takes the gateway of nonduality as its skillful means, it neither emerges nor abides. Why? Whether the Great Vehicle or the knowledge of all-knowing wisdom, these two dharmas neither unite nor separate; they are neither form nor formless, neither visible nor invisible, neither resistant nor nonresistant. They share the single characteristic called signlessness. A signless dharma neither emerges nor abides. Why? Because a signless dharma has neither already emerged nor already abided, will neither emerge nor abide, and is neither presently emerging nor presently abiding.

Subhuti, you should know: If someone wishes to make signless dharmas emerge and abide, that person thereby wishes suchness, the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm also to emerge and abide. Why? Because suchness through the inconceivable realm can neither emerge from the three realms nor come to abide in the knowledge of all-knowing wisdom. Why? Because suchness is empty of the intrinsic nature of suchness, through the inconceivable realm being empty of the intrinsic nature of the inconceivable realm.

Subhuti, you should know: If someone wishes to make signless dharmas emerge and abide, that person thereby wishes the realm of severance, the realm of separation, the realm of cessation, the realm of peace, the realm of dhyana, the realm of nonarising, the realm of noncessation, the realm of non-nature, the realm of signlessness, the realm of nonaction, and the unconditioned realm also to emerge and abide. Why? Because the realm of severance through the unconditioned realm can neither emerge from the three realms nor come to abide in the knowledge of all-knowing wisdom. Why? Because the realm of severance is empty of the intrinsic nature of the realm of severance, through the unconditioned realm being empty of the intrinsic nature of the unconditioned realm.

Subhuti, you should know: If someone wishes to make signless dharmas emerge and abide, that person thereby wishes the emptiness of form through the emptiness of consciousness also to emerge and abide. Why? The emptiness of form through the emptiness of consciousness can neither emerge from the three realms nor come to abide in the knowledge of all-knowing wisdom. Why? Because the emptiness of form is empty of the intrinsic nature of the emptiness of form, through the emptiness of consciousness being empty of the intrinsic nature of the emptiness of consciousness.

Subhuti, you should know: If someone wishes to make signless dharmas emerge and abide, that person thereby wishes the emptiness of the eye ayatana through the emptiness of the mind ayatana also to emerge and abide. Why? The emptiness of the eye ayatana through the emptiness of the mind ayatana can neither emerge from the three realms nor come to abide in the knowledge of all-knowing wisdom. Why? Because the emptiness of the eye ayatana is empty of the intrinsic nature of the emptiness of the eye ayatana, through the emptiness of the mind ayatana being empty of the intrinsic nature of the emptiness of the mind ayatana.

Subhuti, you should know: If someone wishes to make signless dharmas emerge and abide, that person thereby wishes the emptiness of the form ayatana through the emptiness of the dharma ayatana also to emerge and abide. Why? Because the emptiness of the form ayatana through the emptiness of the dharma ayatana can neither emerge from the three realms nor come to abide in the knowledge of all-knowing wisdom. Why? Because the emptiness of the form ayatana is empty of the intrinsic nature of the emptiness of the form ayatana, through the emptiness of the dharma ayatana being empty of the intrinsic nature of the emptiness of the dharma ayatana.

Subhuti, you should know: If someone wishes to make signless dharmas emerge and abide, that person thereby wishes the emptiness of the eye dhatu through the emptiness of the mind dhatu also to emerge and abide. Why? Because the emptiness of the eye dhatu through the emptiness of the mind dhatu can neither emerge from the three realms nor come to abide in the knowledge of all-knowing wisdom. Why? Because the emptiness of the eye dhatu is empty of the intrinsic nature of the emptiness of the eye dhatu, through the emptiness of the mind dhatu being empty of the intrinsic nature of the emptiness of the mind dhatu.

Subhuti, you should know: If someone wishes to make signless dharmas emerge and abide, that person thereby wishes the emptiness of the form dhatu through the emptiness of the dharma dhatu also to emerge and abide. Why? Because the emptiness of the form dhatu through the emptiness of the dharma dhatu can neither emerge from the three realms nor come to abide in the knowledge of all-knowing wisdom. Why? Because the emptiness of the form dhatu is empty of the intrinsic nature of the emptiness of the form dhatu, through the emptiness of the dharma dhatu being empty of the intrinsic nature of the emptiness of the dharma dhatu.

Subhuti, you should know: If someone wishes to make signless dharmas emerge and abide, that person thereby wishes the emptiness of the eye-consciousness dhatu through the emptiness of the mind-consciousness dhatu also to emerge and abide. Why? Because the emptiness of the eye-consciousness dhatu through the emptiness of the mind-consciousness dhatu can neither emerge from the three realms nor come to abide in the knowledge of all-knowing wisdom. Why? Because the emptiness of the eye-consciousness dhatu is empty of the intrinsic nature of the emptiness of the eye-consciousness dhatu, through the emptiness of the mind-consciousness dhatu being empty of the intrinsic nature of the emptiness of the mind-consciousness dhatu.

Subhuti, you should know: If someone wishes to make signless dharmas emerge and abide, that person thereby wishes the emptiness of eye-contact through the emptiness of mind-contact also to emerge and abide. Why? Because the emptiness of eye-contact through the emptiness of mind-contact can neither emerge from the three realms nor come to abide in the knowledge of all-knowing wisdom. Why? Because the emptiness of eye-contact is empty of the intrinsic nature of the emptiness of eye-contact, through the emptiness of mind-contact being empty of the intrinsic nature of the emptiness of mind-contact.

Subhuti, you should know: If anyone wishes to make the signless Dharma have emergence and abiding, it is only because they wish the emptiness of feelings arisen with eye-contact as condition, through the emptiness of feelings arisen with mind-contact as condition, also to have emergence and abiding. Why? Because the emptiness of feelings arisen with eye-contact as condition, through the emptiness of feelings arisen with mind-contact as condition, can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge.

Why? Because the emptiness of feelings arisen with eye-contact as condition is empty of the intrinsic nature of the emptiness of feelings arisen with eye-contact as condition; through the emptiness of feelings arisen with mind-contact as condition, which is empty of the intrinsic nature of the emptiness of feelings arisen with mind-contact as condition.

Subhuti, you should know: If anyone wishes to make the signless Dharma have emergence and abiding, it is only because they wish the emptiness of the earth element, through the emptiness of the consciousness element, also to have emergence and abiding. Why? Because the emptiness of the earth element, through the emptiness of the consciousness element, can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of the earth element is empty of the intrinsic nature of the emptiness of the earth element; through the emptiness of the consciousness element, which is empty of the intrinsic nature of the emptiness of the consciousness element.

Subhuti, you should know: If anyone wishes to make the signless Dharma have emergence and abiding, it is only because they wish the emptiness of the causal condition, through the emptiness of the dominant condition, also to have emergence and abiding. Why? Because the emptiness of the causal condition, through the emptiness of the dominant condition, can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of the causal condition is empty of the intrinsic nature of the emptiness of the causal condition; through the emptiness of the dominant condition, which is empty of the intrinsic nature of the emptiness of the dominant condition.

Subhuti, you should know: If anyone wishes to make the signless Dharma have emergence and abiding, it is only because they wish the emptiness of ignorance, through the emptiness of aging and death, also to have emergence and abiding. Why? Because the emptiness of ignorance, through the emptiness of aging and death, can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of ignorance is empty of the intrinsic nature of the emptiness of ignorance; through the emptiness of aging and death, which is empty of the intrinsic nature of the emptiness of aging and death.

Subhuti, you should know: If anyone wishes to make the signless Dharma have emergence and abiding, it is only because they wish dream-visions, magical illusions, echoes, reflected images, lights, mirages, flowers in the sky, gandharva cities, and magical transformations also to have emergence and abiding. Why? Because dream-visions, through magical transformations, can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because dream-visions are empty of the intrinsic nature of dream-visions; through magical transformations, which are empty of the intrinsic nature of magical transformations.

Subhuti, you should know: If anyone wishes to make the signless Dharma have emergence and abiding, it is only because they wish the emptiness of the perfection of generosity, through the emptiness of the perfection of prajna, also to have emergence and abiding. Why? Because the emptiness of the perfection of generosity, through the emptiness of the perfection of prajna, can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of the perfection of generosity is empty of the intrinsic nature of the emptiness of the perfection of generosity; through the emptiness of the perfection of prajna, which is empty of the intrinsic nature of the emptiness of the perfection of prajna.

Subhuti, you should know: If anyone wishes to make the signless Dharma have emergence and abiding, it is only because they wish internal emptiness, through the emptiness of the intrinsic nature of non-nature, also to have emergence and abiding. Why? Because internal emptiness, through the emptiness of the intrinsic nature of non-nature, can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because internal emptiness is empty of the intrinsic nature of internal emptiness; through the emptiness of the intrinsic nature of non-nature, which is empty of the intrinsic nature of the emptiness of the intrinsic nature of non-nature.

Subhuti, you should know: If anyone wishes to make the signless Dharma have emergence and abiding, it is only because they wish the emptiness of the Noble Truths of suffering, its origin, its cessation, and the path also to have emergence and abiding. Why? Because the emptiness of the Noble Truths of suffering, its origin, its cessation, and the path can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of the Noble Truths of suffering, its origin, its cessation, and the path is empty of the intrinsic nature of the emptiness of the Noble Truths of suffering, its origin, its cessation, and the path.

Subhuti, you should know: If anyone wishes to make the signless Dharma have emergence and abiding, it is only because they wish the emptiness of the four foundations of mindfulness, through the emptiness of the Noble Eightfold Path, also to have emergence and abiding. Why? Because the emptiness of the four foundations of mindfulness, through the emptiness of the Noble Eightfold Path, can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of the four foundations of mindfulness is empty of the intrinsic nature of the emptiness of the four foundations of mindfulness; through the emptiness of the Noble Eightfold Path, which is empty of the intrinsic nature of the emptiness of the Noble Eightfold Path.

Subhuti, you should know: If anyone wishes to make the signless Dharma have emergence and abiding, it is only because they wish the emptiness of the four dhyanas also to have emergence and abiding. Why? Because the emptiness of the four dhyanas can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of the four dhyanas is empty of the intrinsic nature of the emptiness of the four dhyanas.

Subhuti, you should know: If anyone wishes to make the signless Dharma have emergence and abiding, it is only because they wish the emptiness of the four immeasurables also to have emergence and abiding. Why? Because the emptiness of the four immeasurables can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of the four immeasurables is empty of the intrinsic nature of the emptiness of the four immeasurables.

Subhuti, you should know: If anyone wishes to make the signless Dharma have emergence and abiding, it is only because they wish the emptiness of the four formless concentrations also to have emergence and abiding. Why? Because the emptiness of the four formless concentrations can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of the four formless concentrations is empty of the intrinsic nature of the emptiness of the four formless concentrations.

Subhuti, you should know: If anyone wishes to make the signless Dharma have emergence and abiding, it is only because they wish the emptiness of the gateways to liberation—emptiness, signlessness, and wishlessness—also to have emergence and abiding. Why? Because the emptiness of the gateways to liberation—emptiness, signlessness, and wishlessness—can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of the gateways to liberation—emptiness, signlessness, and wishlessness—is empty of the intrinsic nature of the emptiness of the gateways to liberation—emptiness, signlessness, and wishlessness.

Subhuti, you should know: If anyone wishes to make the signless Dharma have emergence and abiding, it is only because they wish the emptiness of the eight liberations also to have emergence and abiding. Why? Because the emptiness of the eight liberations can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of the eight liberations is empty of the intrinsic nature of the emptiness of the eight liberations.

Subhuti, you should know: If anyone wishes to make the signless Dharma have emergence and abiding, it is only because they wish the emptiness of the nine successive concentrations also to have emergence and abiding. Why? Because the emptiness of the nine successive concentrations can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of the nine successive concentrations is empty of the intrinsic nature of the emptiness of the nine successive concentrations.

Subhuti, you should know: If someone wishes to cause the signless Dharma to have emergence and abiding, it is only because that person wishes the emptiness of the Stage of Pure Contemplation through the emptiness of the Tathagata Stage also to have emergence and abiding. Why? Because the emptiness of the Stage of Pure Contemplation through the emptiness of the Tathagata Stage can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of the Stage of Pure Contemplation and the intrinsic nature of the emptiness of the Stage of Pure Contemplation are empty; through the emptiness of the Tathagata Stage and the intrinsic nature of the emptiness of the Tathagata Stage, which are empty.

Subhuti, you should know: If someone wishes to cause the signless Dharma to have emergence and abiding, it is only because that person wishes the emptiness of the Stage of Utmost Joy through the emptiness of the Dharma Cloud Stage also to have emergence and abiding. Why? Because the emptiness of the Stage of Utmost Joy through the emptiness of the Dharma Cloud Stage can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of the Stage of Utmost Joy and the intrinsic nature of the emptiness of the Stage of Utmost Joy are empty; through the emptiness of the Dharma Cloud Stage and the intrinsic nature of the emptiness of the Dharma Cloud Stage, which are empty.

Subhuti, you should know: If someone wishes to cause the signless Dharma to have emergence and abiding, it is only because that person wishes the emptiness of all dharani gateways and samadhi gateways also to have emergence and abiding. Why? Because the emptiness of all dharani gateways and samadhi gateways can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of all dharani gateways and samadhi gateways, and the intrinsic nature of the emptiness of all dharani gateways and samadhi gateways, are empty.

Subhuti, you should know: If someone wishes to cause the signless Dharma to have emergence and abiding, it is only because that person wishes the emptiness of the five kinds of eyes and the six superknowledges also to have emergence and abiding. Why? Because the emptiness of the five kinds of eyes and the six superknowledges can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of the five kinds of eyes and the six superknowledges, and the intrinsic nature of the emptiness of the five kinds of eyes and the six superknowledges, are empty.

Subhuti, you should know: If someone wishes to cause the signless Dharma to have emergence and abiding, it is only because that person wishes the emptiness of the Tathagata’s ten powers through the emptiness of the eighteen distinctive qualities of a Buddha also to have emergence and abiding. Why? Because the emptiness of the Tathagata’s ten powers through the emptiness of the eighteen distinctive qualities of a Buddha can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge.

Why? Because the emptiness of the Tathagata’s ten powers and the intrinsic nature of the emptiness of the Tathagata’s ten powers are empty; through the emptiness of the eighteen distinctive qualities of a Buddha and the intrinsic nature of the emptiness of the eighteen distinctive qualities of a Buddha, which are empty.

Subhuti, you should know: If someone wishes to cause the signless Dharma to have emergence and abiding, it is only because that person wishes the emptiness of the quality of never forgetting and the nature of constant equanimity also to have emergence and abiding. Why? Because the emptiness of the quality of never forgetting and the nature of constant equanimity can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of the quality of never forgetting and the nature of constant equanimity, and the intrinsic nature of the emptiness of the quality of never forgetting and the nature of constant equanimity, are empty.

Subhuti, you should know: If someone wishes to cause the signless Dharma to have emergence and abiding, it is only because that person wishes the emptiness of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects also to have emergence and abiding. Why? Because the emptiness of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge.

Why? Because the emptiness of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, and the intrinsic nature of the emptiness of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, are empty.

Subhuti, you should know: If someone wishes to cause the signless Dharma to have emergence and abiding, it is only because that person wishes a stream-enterer again to be born in an evil destiny, a once-returner repeatedly to be reborn, a non-returner again to be born in the Desire Realm, bodhisattvas again to give rise to thoughts of self-benefit, and arhats, pratyekabuddhas, and Tathagatas again to assume bodies in a future life—these also to have emergence and abiding.

Why? Because a stream-enterer’s again being born in an evil destiny through a Tathagata’s again assuming a body in a future life can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why?

Because a stream-enterer’s again being born in an evil destiny and the intrinsic nature of a stream-enterer’s again being born in an evil destiny are empty; through a Tathagata’s again assuming a body in a future life and the intrinsic nature of a Tathagata’s assuming a body in a future life, which are empty.

Subhuti, you should know: If someone wishes to cause the signless Dharma to have emergence and abiding, it is only because that person wishes the emptiness of a stream-enterer through the emptiness of a Tathagata also to have emergence and abiding. Why? Because the emptiness of a stream-enterer through the emptiness of a Tathagata can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the emptiness of a stream-enterer and the intrinsic nature of the emptiness of a stream-enterer are empty; through the emptiness of a Tathagata and the intrinsic nature of the emptiness of a Tathagata, which are empty.

Subhuti, you should know: If someone wishes to cause the signless Dharma to have emergence and abiding, it is only because that person wishes names, metaphors, conceptions, designations, language, and exposition also to have emergence and abiding. Why? Because names, metaphors, conceptions, designations, language, and exposition can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the intrinsic nature of names, metaphors, conceptions, designations, language, and exposition is empty.

Subhuti, you should know: If someone wishes to cause the signless Dharma to have emergence and abiding, it is only because that person wishes the dharmas of non-arising, non-cessation, non-defilement, non-purification, signlessness, and the unconditioned also to have emergence and abiding. Why? Because the dharmas of non-arising, non-cessation, non-defilement, non-purification, signlessness, and the unconditioned can neither transcend the three realms nor reach and abide in the knowledge of all-knowledge. Why? Because the dharmas of non-arising, non-cessation, non-defilement, non-purification, signlessness, and the unconditioned, and the intrinsic nature of non-arising, non-cessation, non-defilement, non-purification, signlessness, and the unconditioned, are empty.

Subhuti, you should know: For these reasons, I say that the Great Vehicle transcends the three realms and reaches and abides in the knowledge of all-knowledge. Yet because it employs the gateway of nonduality as skillful means, it neither emerges nor abides. Why? Because the signless Dharma does not move or change; therefore, it cannot be said to have emergence or abiding.

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