摩訶般若波羅蜜經

CHAPTER ON SETTING FORTH

TWENTIETH

The Buddha said to Subhuti: “You asked: What is the setting forth of a great bodhisattva in the Great Vehicle?

Subhuti, when a great bodhisattva, while practicing the six paramitas, proceeds from one ground to another ground, this is called the setting forth of a great bodhisattva in the Great Vehicle.”

Subhuti said: “Blessed One, how does a great bodhisattva proceed from one ground to another ground?”

The Buddha said: “A great bodhisattva knows that all dharmas have no characteristic of coming or going, and that there is no dharma that either comes or goes, arrives or does not arrive, because the characteristics of all dharmas are indestructible.

With regard to the grounds, a great bodhisattva neither recollects nor conceptualizes them, yet cultivates the practices that purify each ground, and does not perceive any ground.

What are the practices that purify the grounds?

While abiding on the first ground, a great bodhisattva practices ten things.

First, the profound mind is steadfast, because nothing can be apprehended.

Second, the mind is impartial toward all sentient beings, because sentient beings cannot be apprehended.

Third, one gives to others, because a recipient cannot be apprehended.

Fourth, one draws near to spiritual friends and does not exalt oneself.

Fifth, one seeks the Dharma, because all dharmas cannot be apprehended.

Sixth, one constantly goes forth from the household life, because a household cannot be apprehended.

Seventh, one delights in the body of a Buddha, because its excellent marks cannot be apprehended.

Eighth, one expounds the supramundane teaching, because all dharmas are without discrimination and cannot be apprehended.

Ninth, one destroys pride, because the dharma that gives rise to wisdom cannot be apprehended.

Tenth, one speaks truthfully, because words and speech cannot be apprehended.

These are the ten practices for purifying the ground cultivated by a great bodhisattva abiding on the first ground.

Subhuti, a bodhisattva abiding on the second ground constantly keeps eight dharmas in mind.

What are the eight?

First, purity of moral discipline. Second, knowing and repaying kindness. Third, abiding in the power of patience. Fourth, embracing joy. Fifth, not abandoning any sentient being. Sixth, entering the mind of great compassion. Seventh, reverently trusting one’s teacher and seeking instruction. Eighth, diligently seeking the various gateways of the paramitas.

A great bodhisattva abiding on the second ground fulfills these eight dharmas.

Subhuti, a great bodhisattva abiding on the third ground practices five dharmas.

What are the five?

First, learning extensively without ever being satisfied. Second, purifying the gift of Dharma without exalting oneself. Third, purifying Buddha lands without exalting oneself. Fourth, enduring immeasurable worldly hardships without growing weary. Fifth, abiding in moral shame and dread of wrongdoing.

These are the five dharmas that a great bodhisattva abiding on the third ground must fulfill.

Subhuti, a great bodhisattva abiding on the fourth ground must undertake and never abandon ten dharmas.

What are the ten?

First, not abandoning dwelling in an aranya. Second, having few desires. Third, knowing contentment. Fourth, not abandoning the virtues of the dhuta practices. Fifth, not abandoning moral discipline. Sixth, shunning and detesting defiled desires. Seventh, being disenchanted with the worldly mind and inclining the mind toward nirvana. Eighth, relinquishing all possessions. Ninth, not allowing the mind to become sunken or torpid. Tenth, not begrudging any possession.

These are the ten dharmas that a great bodhisattva abiding on the fourth ground does not abandon.

Subhuti, a great bodhisattva abiding on the fifth ground avoids twelve dharmas.

What are the twelve?

First, avoiding intimate association with laypeople. Second, avoiding bhiksunis. Third, avoiding covetous attachment to the households of others. Fourth, avoiding useless conversation. Fifth, avoiding anger and resentment. Sixth, avoiding self-aggrandizement. Seventh, avoiding contempt for others. Eighth, avoiding the ten unwholesome courses of karma. Ninth, avoiding great conceit. Tenth, avoiding self-will. Eleventh, avoiding inverted views. Twelfth, avoiding greed, hatred, and delusion.

These are the twelve things avoided by a great bodhisattva abiding on the fifth ground.

Subhuti, a great bodhisattva abiding on the sixth ground should fulfill six dharmas, namely, the six paramitas.

On the sixth ground there are also six things that should not be done. What are the six? First, one should not give rise to the mind of a sravaka or pratyekabuddha. Second, one should not feel apprehensive when giving. Third, when others make requests, one should not seek to evade them. Fourth, one should give away all one’s possessions. Fifth, after giving, one should feel no regret. Sixth, one should not doubt the profound and wondrous Dharma.

These are the six dharmas to be fulfilled and the six dharmas to be avoided by a great bodhisattva abiding on the sixth ground.

Subhuti, a great bodhisattva abiding on the seventh ground must avoid twenty improper attachments.

What are the twenty?

First, not clinging to a self. Second, not clinging to a sentient being. Third, not clinging to a living being.

Fourth, not clinging to the notion of a person, up to and including a knower or a seer. Fifth, not clinging to the view of annihilation. Sixth, not clinging to the view of permanence.

Seventh, not giving rise to the conception of characteristics. Eighth, not giving rise to views concerning causes and conditions. Ninth, not clinging to name-and-form.

Tenth, not clinging to the five skandhas. Eleventh, not clinging to the twelve ayatanas. Twelfth, not clinging to the eighteen dhatus.

Thirteenth, not clinging to the three realms. Fourteenth, not giving rise to an attached mind. Fifteenth, not giving rise to desires or expectations.

Sixteenth, not giving rise to anything on which to depend. Seventeenth, not clinging to the view that one must rely upon the Buddha. Eighteenth, not clinging to the view that one must rely upon the Dharma.

Nineteenth, not clinging to the view that one must rely upon the Sangha. Twentieth, not clinging to the view that one must rely upon moral discipline. These are the twenty things to which one should not be attached.

There are also twenty dharmas that must be fulfilled on this noble ground.

What are the twenty?

First, perfecting emptiness. Second, realizing signlessness. Third, knowing non-action.

Fourth, threefold purity. Fifth, perfecting compassionate wisdom among sentient beings. Sixth, not forming concepts about any sentient being.

Seventh, regarding all dharmas impartially without becoming attached even to this. Eighth, knowing the true characteristic of all dharmas without forming concepts about it. Ninth, patience regarding the non-arising of dharmas.

Tenth, knowledge of non-arising. Eleventh, proclaiming the single characteristic of all dharmas. Twelfth, destroying discriminative notions.

Thirteenth, transforming recollections and conceptions. Fourteenth, transforming views. Fifteenth, transforming afflictions.

Sixteenth, possessing wisdom that is identical and impartial. Seventeenth, disciplining the mind. Eighteenth, having a quiescent mind.

Nineteenth, unobstructed knowledge. Twentieth, remaining undefiled by craving.

These are the twenty things to which one should not be attached and the twenty things that must be fulfilled by a great bodhisattva on the seventh ground.

Subhuti, a great bodhisattva abiding on the eighth ground must fulfill five dharmas.

What are the five?

First, skillfully entering the minds of sentient beings. Second, sporting in the various supernormal powers. Third, seeing the Buddha lands. Fourth, adorning one’s own land in the manner of the Buddha lands one has seen. Fifth, contemplating the body of a Buddha in accordance with reality and adorning one’s own Buddha body.

One must also fulfill five things. First, knowing whether the faculties and dispositions of sentient beings are superior or inferior. Second, purifying Buddha lands. Third, entering the samadhi of illusion. Fourth, constantly entering samadhi. Fifth, assuming bodies in accordance with the wholesome roots through which sentient beings should be liberated.

These are the five dharmas and five things fulfilled by a great bodhisattva on the eighth ground.

Subhuti! A great bodhisattva abiding on the ninth bhumi must fulfill twelve dharmas. First, embracing and guiding the boundless worlds that are one’s own sphere of transformation. Second, the bodhisattva attains whatever is sought according to his vows. Third, knowing the languages of devas, nagas, and gandharvas in order to teach them the Dharma. Fourth, perfecting birth from the womb. Fifth, perfecting one’s household. Sixth, perfecting the place of birth. Seventh, perfecting one’s lineage. Eighth, perfecting one’s retinue. Ninth, perfecting one’s birth. Tenth, perfecting renunciation. Eleventh, perfecting the adornment of the bodhi tree. Twelfth, perfecting all wholesome merits and virtues.

These are the twelve dharmas that a great bodhisattva on the ninth bhumi must fulfill.

Subhuti! You should know that a great bodhisattva on the tenth bhumi is like a Buddha.”

The Venerable Subhuti said, “World-Honored One! What is profound resolve, and so forth, through what is truthful speech?”

The Buddha said, “If a great bodhisattva, in accord with the mind of omniscience, accumulates all roots of goodness, this is called the work of cultivating the ground through profound resolve. If he gives rise to the four immeasurable minds—loving-kindness, compassion, sympathetic joy, and equanimity—this is called maintaining a mind of equality toward all sentient beings. If he gives to all sentient beings without discrimination, this is called cultivating generosity.

If he draws near to, learns from, reveres, and makes offerings to those capable of teaching people to abide in omniscience, this is called drawing near to good spiritual friends. If he seeks the Dharma in accord with the mind of omniscience and does not fall into the practices of shravakas or pratyekabuddhas, this is called seeking the Dharma. If, life after life, he never departs from the resolve to renounce the household life, always goes forth in the Buddha-Dharma, and cannot be hindered by anyone, this is called the work of cultivating the ground through continual renunciation.

If, upon seeing the bodily marks of a Buddha, he never departs from mindfulness of the Buddha until he attains unsurpassed bodhi, this is called delighting in the Buddha’s body. Whether a Buddha is presently in the world or has entered nirvana, if, for the sake of sentient beings, he expounds the Dharma that is good in the beginning, good in the middle, and good in the end, sublime in meaning, excellent in expression, pure, immaculate, and complete with all twelve divisions of scripture, from sutra through expositions, this is called the work of cultivating the ground through proclaiming the supramundane teaching.

Because he seeks to destroy pride, he never takes birth in a lowly family; this is called the work of cultivating the ground in relation to the dharma of pride. Practicing exactly as one speaks is called the work of cultivating the ground through truthful speech.

These are the ten works of cultivating the ground practiced by a great bodhisattva abiding on the first bhumi.

What is purity of precepts, and so forth, through diligently seeking the paramitas?

Subhuti! If a great bodhisattva has no thought inclining toward the shravaka or pratyekabuddha paths and commits no breaches of precepts that obstruct the path to Buddhahood, this is called purity of precepts. If, while practicing the bodhisattva conduct, he does not forget even the slightest kindness, much less a great one, this is called knowing and repaying kindness.

If he harbors no anger toward any sentient being and does not trouble or harm them, this is called abiding in the power of patience. Taking the accomplishment of sentient beings as his joy is called embracing joy. Being mindful of and wishing to save all sentient beings is called not abandoning any sentient being.

If he thinks, ‘For the sake of each and every sentient being, I shall endure suffering and hardship in the hells for as many kalpas as there are sands in the Ganges, until that sentient being becomes a Buddha and enters nirvana,’ then, because he patiently endures hardship for all sentient beings throughout the ten directions, this is called entering the mind of great compassion. If he regards his teachers and elders as Buddhas, this is called faithfully and respectfully learning from one’s teachers.

If, single-mindedly and diligently, he seeks the gates of the paramitas and seeks nothing else, this is called diligently seeking the paramitas.

These are called the eight fulfilled dharmas of a great bodhisattva abiding on the second bhumi.

What is being insatiable in extensive learning, and so forth, through abiding in shame and moral dread?

Subhuti! Whether in this world or in worlds throughout the ten directions, whatever true Dharma is proclaimed by the Buddhas, he wishes to hear, remember, accept, and retain it all. This is called being insatiable in extensive learning.

Whatever gift of Dharma he may give, he seeks no reward—not even unsurpassed bodhi, much less anything else. This is called giving the Dharma without seeking fame or gain; it is also called pure giving of the Dharma. Dedicating all roots of goodness to the purification of Buddha lands is called purifying Buddha lands.

Because he fulfills the roots of goodness, he is able to bring sentient beings to accomplishment and also adorn Buddha lands; until he fulfills omniscience, he never grows weary. This is called undertaking immeasurable hardships without weariness. Feeling shame at thoughts of the shravaka and pratyekabuddha paths is called abiding in shame and moral dread.

These are the five dharmas fulfilled by a great bodhisattva abiding on the third bhumi.

What is not abandoning residence in an aranya, and so forth, through not begrudging any possession?

Subhuti! A bodhisattva is able to surpass shravakas and pratyekabuddhas; this is called not abandoning residence in an aranya. He has no thought of longing even for unsurpassed bodhi, much less for anything else; this is called having few desires.

Attaining knowledge of all modes is called contentment. Contemplating the profound dharmas and patience is called not abandoning the virtues of dhuta practices. Not grasping the characteristics of precepts is called not abandoning the precepts.

Because thoughts of desire do not arise, this is called censuring and loathing defiled desires. Because he knows that all dharmas are uncreated, this is called being disenchanted with the worldly mind and conforming to the mind of nirvana. Not begrudging any internal or external dharma is called relinquishing all possessions.

When the mind does not arise in the two kinds of abodes of consciousness, this is called the mind not sinking into torpor. Neither attaching to nor dwelling in thought upon any possession is called not begrudging any possession.

These are the ten practices of non-abandonment of a great bodhisattva abiding on the fourth bhumi.

What is distancing oneself from intimacy with householders, and so forth, through distancing oneself from greed, anger, and delusion?

Subhuti! Wherever a bodhisattva is born, he leaves the household life. Traveling from one Buddha land to another, he always goes forth, shaves his head, and dons the kasaya.

This is called distancing oneself from intimacy with householders. He does not live together with bhikshunis, nor does he entertain thoughts of them even for the time of a finger snap. This is called distancing oneself from bhikshunis.

The bodhisattva reflects, ‘I should bring peace and happiness to sentient beings. Now that they help bring peace and happiness to me, how could I give rise to stinginess?’ This is called distancing oneself from stinginess regarding the households of others. If there is any place of discussion that could give rise to thoughts of the shravaka or pratyekabuddha paths, he should keep away from it.

This is called distancing oneself from places of useless discussion. Not allowing anger, harmful intent, or contentiousness to intrude is called distancing oneself from an angry mind. Not perceiving any internal dharma is called distancing oneself from self-exaltation.

Not perceiving any external dharma is called distancing oneself from disparaging others. Even the ten unwholesome courses of karma obstruct the Noble Eightfold Path, much more so unsurpassed bodhi; this is called distancing oneself from the ten unwholesome courses of karma. Not perceiving any dharma on account of which one could become greatly arrogant is called distancing oneself from great arrogance.

Not perceiving any dharma that one could employ for one’s own purposes is called distancing oneself from self-will. The non-apprehension of anything inverted is called distancing oneself from inversions. Not apprehending any basis for greed, anger, or delusion is called distancing oneself from greed, anger, and delusion.

These are the twelve dharmas from which a great bodhisattva abiding on the fifth bhumi distances himself.

What is fulfilling the six dharmas? Abiding in the six paramitas and thereby being able to cross over to the other shore is called fulfilling the six dharmas.

What is not giving rise to thoughts of the shravaka or pratyekabuddha paths, and so forth, through having no doubt concerning the profound and sublime Dharma?

Subhuti, if a bodhisattva thinks, “The mind of a sravaka or pratyekabuddha is not the path to unsurpassed bodhi,” this is called not giving rise to the mind of a sravaka or pratyekabuddha. If a bodhisattva thinks, “Giving accompanied by anxiety is not the path to unsurpassed bodhi,” this is called giving without giving rise to fear. If a bodhisattva thinks, “To see a supplicant and entertain a thought of avoidance is not the path to unsurpassed bodhi,” this is called having no thought of avoidance when asked. When giving, one does not say, “This may be given; this may not be given.” This is called giving away all one possesses. Through the power of loving-kindness and compassion, one does not regret after giving. Through the power of faith in merit, one does not doubt the profound Dharma.

The foregoing are the six qualities that must be fulfilled and the six qualities that must be abandoned by a great bodhisattva dwelling on the sixth ground.

What does it mean not to cling to a self, up to and including not clinging to the view that one must rely upon the precepts?

Subhuti, because ultimately there is no self, and because sentient beings, up to a knower and a seer, are all ultimately unobtainable, one does not cling to those dharmas. Since no dharma is annihilated, because all dharmas are ultimately unborn, one does not cling to the view of annihilation. If dharmas are unborn, they are also not permanent; therefore, one does not cling to the view of permanence.

Because afflictions are empty, one does not grasp characteristics. Because all views are wholly unseeable, one does not give rise to views concerning causes and conditions. Because name-and-form, the five skandhas, the twelve ayatanas, the eighteen dhatus, the three realms, mental aspirations, and bases of reliance are all empty in nature, one does not cling to them.

Since giving rise to the view that one must rely upon the Buddha entails not seeing the Buddha, one does not give rise to the view of relying upon the Buddha. Because the Dharma cannot be seen, one does not give rise to the view of relying upon the Dharma. Because the unconditioned characteristic of the Sangha cannot be relied upon, one does not give rise to the view of relying upon the Sangha.

Because one is attached neither to transgression nor to freedom from transgression, one does not give rise to the view of relying upon the precepts.

The foregoing are the twenty dharmas to which a great bodhisattva dwelling on the seventh ground should not cling.

What does it mean to perfect emptiness, up to and including being unstained by desire?

Subhuti, fully realizing the emptiness of the intrinsic characteristics of all dharmas is the perfection of emptiness. Not recollecting or conceiving any characteristics is entering signlessness. Creating nothing within the three realms is knowing non-action.

Fulfilling the ten wholesome courses of karma is threefold purity. Because one has attained great compassion, one perfects the wisdom of loving-kindness and compassion. Because one perfectly purifies the Buddha-land, one does not form conceptions concerning any sentient being.

Because one neither diminishes nor augments any dharma, one contemplates all dharmas with equanimity. Because the true characteristic of all dharmas is unknowable, the bodhisattva knows the true characteristic of all dharmas. Because all dharmas are unborn, unceasing, and uncreated, the bodhisattva attains the patient acceptance of the non-arising of dharmas.

By knowing that name-and-form are unborn, one attains the wisdom of non-arising. Because the mind does not engage in dual characteristics, one proclaims that all dharmas have a single characteristic. Because all dharmas are undifferentiated, one destroys the characteristic of discrimination.

Because immeasurable conceptions and recollections of great and small are transformed, the bodhisattva transforms recollection and conception. Because the views of sravakas and pratyekabuddhas are transformed, one transforms views. Because afflictions are eliminated, one transforms the afflictions.

Because one attains the knowledge of all modes, concentration and wisdom become equal. Because one is unmoved by the three realms, the mind is disciplined. Because the six faculties are restrained, the mind is quiescent.

Because one attains the Buddha-eye, one’s wisdom is unobstructed. Because one relinquishes the six sense objects, one is unstained by desire.

The foregoing are the twenty dharmas that must be fulfilled by a great bodhisattva dwelling on the seventh ground.

What does it mean for a great bodhisattva to enter in accord with the minds of sentient beings, up to and including personally adorning the body of a Buddha?

Subhuti, when a great bodhisattva, in a single thought, clearly knows the minds and all the mental factors of every sentient being, this is entering in accord with the minds of sentient beings. Traveling by supernormal powers from one Buddha-land to another without conceiving any notion of a Buddha-land is called freely sporting in the supernormal powers. Seeing immeasurable Buddha-lands from within one’s own land, without conceiving any notion of a Buddha-land, is called beholding the Buddha-lands.

Abiding in the position of a Wheel-Turning Sage King, one travels throughout the great trichiliocosm to adorn one’s own land; this is personally adorning one’s own land in the manner of the Buddha-lands one has beheld. Because one contemplates the Dharma-body in accordance with reality, one thereby contemplates the body of the Buddha in accordance with reality.

The foregoing are the five dharmas fulfilled by a great bodhisattva dwelling on the eighth noble ground.

What does it mean to know whether faculties and dispositions are superior or inferior, up to and including taking birth in accordance with wholesome roots?

Subhuti, a great bodhisattva dwelling in the Buddha’s ten powers knows whether the faculties and dispositions of all sentient beings are superior or inferior. Because sentient beings are purified, the Buddha-land is purified. While dwelling in the samadhi of being like an illusion, one can accomplish all undertakings without giving rise to any mental characteristic. Because one attains the samadhi produced as a result of karmic recompense, one constantly enters samadhi. In order to bring sentient beings to maturity, one takes whatever form of birth is appropriate to their wholesome roots so as to teach and transform them.

The foregoing are the five qualities perfected by a great bodhisattva dwelling on the eighth ground.

What does it mean for a great bodhisattva to embrace boundless worlds as one’s allotted sphere of transformation, up to and including completely perfecting merit?

Subhuti, a great bodhisattva teaches and transforms sentient beings throughout boundless worlds in accordance with how they ought to be liberated through the Buddha-Dharma. This is embracing boundless worlds as one’s allotted sphere of transformation. Perfecting the six paramitas is attaining what one has aspired to.

Through the power of unobstructed eloquence, one understands the speech of devas, nagas, and gandharvas. Because one is born by transformation in life after life, birth from a womb is brought to perfection. Because one is constantly born into an eminent family, one’s family is brought to perfection.

Because one is born into the Kshatriya or Brahmin caste, one’s place of birth is brought to perfection. Because one is born into the same lineage in which past bodhisattvas were born, one’s lineage is brought to perfection. Because only great bodhisattvas comprise one’s retinue, one’s retinue is brought to perfection.

Because, at birth, the bodhisattva’s radiance illuminates immeasurable and boundless worlds, yet one does not grasp the characteristic of radiance, one’s birth is brought to perfection. Because, upon leaving the household life, immeasurable devas attend upon one, and because one will assuredly lead sentient beings to the fruits of the Three Vehicles, one’s renunciation is brought to perfection. The bodhi tree has gold for its roots and the seven treasures for its trunk, branches, and leaves, and its radiance pervades immeasurable and boundless worlds throughout the ten directions.

This is the perfection of adorning the Buddha’s tree. When sentient beings are purified, the Buddha-land is also purified. This is the complete perfection of all wholesome merit.

The foregoing are the twelve dharmas completely perfected by a great bodhisattva on the ninth ground.

What must a great bodhisattva dwelling on the tenth ground know in the manner of a Buddha?

Subhuti, if a great bodhisattva perfects the six paramitas and the four foundations of mindfulness, up to and including the eighteen exclusive qualities, and perfects the knowledge of all modes, eliminating all afflictions and habitual tendencies, then that great bodhisattva dwelling on the tenth ground should be known as one of the Buddhas.

Subhuti, a great bodhisattva dwelling on this tenth ground employs the power of skillful means to practice the six paramitas and the four foundations of mindfulness, up to and including practicing the eighteen exclusive qualities, and transcends the ground of dry wisdom, the ground of disposition, the ground of the eighth person, the ground of seeing, the attenuated ground, the ground of freedom from desire, the ground of one who has completed the task, the ground of a pratyekabuddha, and the ground of a bodhisattva. Having transcended these nine grounds, one abides on the ground of a Buddha. This is the bodhisattva’s tenth ground.

This is called the great bodhisattva’s setting forth in the Mahayana.”

CHAPTER ON EMERGENCE AND ARRIVAL

TWENTY-ONE

“Subhuti, you asked: From what place does this Mahayana emerge, and at what place does it arrive and abide?”

Subhuti! This Great Vehicle proceeds from within the three realms and comes to abide in all-knowledge, because it is a nondual dharma.

Why is this so?

The Great Vehicle and all-knowledge are two dharmas that neither unite nor disperse; they have neither form nor shape, and are without opposition. They have a single characteristic, namely, no characteristic.

If anyone wishes ultimate reality to proceed forth, that person wishes a dharma without characteristics to proceed forth.

If anyone wishes suchness, the Dharma-nature, or the inconceivable nature to proceed forth, that person wishes a dharma without characteristics to proceed forth.

If anyone wishes the emptiness of form or the emptiness of feeling, perception, formations, and consciousness to proceed forth, that person wishes a dharma without characteristics to proceed forth.

Why is this so?

Subhuti! The empty characteristics of form, feeling, perception, formations, and consciousness neither emerge from the three realms nor abide in all-knowledge, because form and the characteristic of form are empty, and feeling, perception, formations, consciousness, and the characteristic of consciousness are empty.

If anyone wishes the emptiness of the eye to proceed forth, that person wishes a dharma without characteristics to proceed forth.

If anyone wishes the emptiness of the ear, nose, tongue, body, or mind to proceed forth, that person wishes a dharma without characteristics to proceed forth.

If anyone wishes the emptiness of visible forms and the emptiness of sounds, up to the emptiness of feeling arising from mind-contact as condition, to proceed forth, that person wishes a dharma without characteristics to proceed forth.

Why is this so?

Subhuti! The emptiness of the eye, up to the emptiness of feeling arising from mind-contact as condition, neither emerges from the three realms nor abides in all-knowledge, because the eye and the characteristic of the eye are empty, up to feeling arising from mind-contact as condition and the characteristic of feeling arising from mind-contact as condition being empty.

If anyone wishes dreams, illusions, mirages, echoes, shadows, and magical creations to proceed forth, that person wishes a dharma without characteristics to proceed forth.

Why is this so?

Subhuti! The characteristic of a dream, up to the characteristic of a magical creation, neither emerges from the three realms nor abides in all-knowledge, because a dream and the characteristic of a dream are empty, up to a magical creation and the characteristic of a magical creation being empty.

If anyone wishes dana-paramita to proceed forth, that person wishes a dharma without characteristics to proceed forth.

If anyone wishes sila-paramita, kshanti-paramita, virya-paramita, dhyana-paramita, or prajnaparamita to proceed forth, that person wishes a dharma without characteristics to proceed forth.

Why is this so?

Subhuti! Dana-paramita through prajnaparamita neither emerge from the three realms nor abide in all-knowledge, because dana and the characteristic of dana are empty, up to prajna and the characteristic of prajna being empty.

If anyone wishes inner emptiness, up to the emptiness of nonexistence and existence, to proceed forth, that person wishes a dharma without characteristics to proceed forth.

Why is this so?

Subhuti! The characteristic of inner emptiness, up to the characteristic of the emptiness of nonexistence and existence, neither emerges from the three realms nor abides in all-knowledge, because inner emptiness and the nature of inner emptiness are empty, up to the emptiness of nonexistence and existence and the nature of the emptiness of nonexistence and existence being empty.

If anyone wishes the four foundations of mindfulness through the eighteen distinctive qualities to proceed forth, that person wishes a dharma without characteristics to proceed forth.

Why is this so?

Subhuti! The nature of the four foundations of mindfulness, up to the nature of the eighteen distinctive qualities, neither emerges from the three realms nor abides in all-knowledge, because the four foundations of mindfulness and the nature of the four foundations of mindfulness are empty, up to the distinctive qualities and the nature of the distinctive qualities being empty.

If anyone wishes an arhat to proceed forth, that person wishes a dharma without characteristics to proceed forth.

If anyone wishes a pratyekabuddha to proceed forth, that person wishes a dharma without characteristics to proceed forth.

If anyone wishes a Tathagata, Worthy One, Perfectly Enlightened One to proceed forth, that person wishes a dharma without characteristics to proceed forth.

Why is this so?

Subhuti! The nature of an arhat, the nature of a pratyekabuddha, and the nature of a Buddha neither emerge from the three realms nor abide in all-knowledge, because an arhat and the nature of an arhat are empty, a pratyekabuddha and the nature of a pratyekabuddha are empty, and a Buddha and the nature of a Buddha are empty.

Subhuti! For the foregoing reasons, this Great Vehicle proceeds from within the three realms and comes to abide in all-knowledge, because it is unmoving.

Subhuti! You asked: Where does this Great Vehicle come to abide?

Subhuti! This Great Vehicle has no place in which to abide, because all dharmas have no characteristic of abiding. If this Great Vehicle were to abide anywhere, that would not be abiding.

Subhuti! Just as the Dharma-nature is unborn, unceasing, undefiled, unpurified, unarisen, and uncreated, it neither abides nor fails to abide, because the Dharma-nature and the characteristic of the Dharma-nature are empty, up to the uncreated and the nature of the uncreated being empty.

As it is with the Dharma-nature, so it is with all other dharmas: they neither abide nor fail to abide.

This Great Vehicle is also thus: it neither abides nor fails to abide.

Subhuti! For these reasons, this Great Vehicle has no place in which to abide, because it is a nonabiding dharma and a distinctive dharma.

Subhuti! You asked: Who mounts this Great Vehicle and proceeds forth?

Subhuti! No one mounts this Great Vehicle and proceeds forth. Why is this so? Because this Great Vehicle, the person who proceeds forth, the dharmas employed, and the time of proceeding forth are all nonexistent.

If all dharmas are nonexistent, then by what dharma could one proceed forth?

Why is this so?

The self cannot be apprehended, up to the knower and the seer being unapprehendable, because they are ultimately pure.

The inconceivable nature cannot be apprehended, because it is ultimately pure.

The five skandhas, twelve ayatanas, and eighteen dhatus cannot be apprehended, because they are ultimately pure.

Dana-paramita through prajnaparamita cannot be apprehended, because they are ultimately pure.

Inner emptiness through the emptiness of nonexistence and existence cannot be apprehended, because they are ultimately pure.

The four foundations of mindfulness through the eighteen distinctive qualities cannot be apprehended, because they are ultimately pure.

A stream-enterer through a bodhisattva, as well as the Buddhas, cannot be apprehended, because they are ultimately pure.

The fruit of stream-entry through the knowledge of all modes cannot be apprehended, because they are ultimately pure.

The unborn, the unceasing, the undefiled, the unpurified, the unarisen, and the uncreated cannot be apprehended, because they are ultimately pure.

The past, future, and present, as well as arising, abiding, and cessation, cannot be apprehended, because they are ultimately pure.

Increase and decrease cannot be apprehended, because they are ultimately pure.

Because which dharmas cannot be apprehended is there non-apprehension?

Subhuti! Because the Dharma-nature cannot be apprehended, there is non-apprehension.

Because suchness, ultimate reality, the inconceivable nature, the characteristics of dharmas, and the abiding state of dharmas cannot be apprehended, there is non-apprehension.

Because dana-paramita through prajnaparamita cannot be apprehended, there is non-apprehension.

Because inner emptiness through the emptiness of nonexistence and existence cannot be apprehended, there is non-apprehension.

Because the four foundations of mindfulness through the distinctive qualities cannot be apprehended, there is non-apprehension.

Because the stream-enterer, once-returner, non-returner, arhat, pratyekabuddha, and the Buddhas cannot be apprehended, there is non-apprehension.

Because the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the path of the pratyekabuddha, and the path of the Buddha cannot be apprehended, there is non-apprehension.

Because the unborn and the unceasing, up to the unarisen and the uncreated, cannot be apprehended, there is non-apprehension.

Furthermore, because the first ground through the tenth ground cannot be apprehended, there is non-apprehension, because they are ultimate.

What are the first ground through the tenth ground? They are the ground of dry wisdom, the ground of nature, the ground of the eight persons, the ground of seeing, the ground of attenuation, the ground of freedom from desire, the ground of one who has completed the task, the ground of the pratyekabuddha, the ground of the bodhisattva, and the ground of the Buddha.

Within inner emptiness through the emptiness of nonexistence and existence, the first ground through the tenth ground cannot be apprehended.

Why is this so? Because the first ground is neither attained nor not attained, and so forth through the tenth ground, which is neither attained nor not attained, because they are ultimately pure.

Within internal emptiness through the emptiness of nonexistence and existence, bringing sentient beings to fulfillment is unobtainable, and purifying Buddha lands is unobtainable, because they are ultimately pure.

Within internal emptiness through the emptiness of nonexistence and existence, the five eyes are unobtainable, because they are ultimately pure.

Subhuti! Therefore, because all dharmas are unobtainable, the great bodhisattva mounts this Great Vehicle, emerges from the three realms, and abides in all-knowledge.”

CHAPTER: SURPASSING EMERGENCE

TWENTY-TWO

The Venerable Subhuti addressed the Buddha: “World-Honored One! The Great Vehicle and those who follow the Great Vehicle surpass all worlds and all devas, humans, and asuras.

World-Honored One! This Great Vehicle is equal to empty space.

Just as empty space accommodates immeasurable, boundless, innumerable sentient beings, so too does this Great Vehicle accommodate immeasurable, boundless, innumerable sentient beings.

In this Great Vehicle, no place of arrival is seen, no place of departure is seen, and no place of abiding is seen.

In this Great Vehicle, the past cannot be apprehended, the future cannot be apprehended, and the present cannot be apprehended. The equality of the three times is this Great Vehicle.

For the foregoing reasons, it is called the Great Vehicle.”

The Buddha said: “It is exactly so. Subhuti! The Great Vehicle of the great bodhisattva is the six paramitas: dana paramita, sila paramita, virya paramita, dhyana paramita, and prajnaparamita.

Furthermore, the Great Vehicle of the great bodhisattva consists of all dharani gateways and all samadhi gateways, such as the Surangama Samadhi through the Samadhi of Nonattachment, Unstained Like Empty Space.

Furthermore, the Great Vehicle of the great bodhisattva consists of internal emptiness through the emptiness of nonexistence and existence.

Furthermore, the Great Vehicle of the great bodhisattva consists of the four foundations of mindfulness through the eighteen distinctive qualities.

Subhuti! As you have said, this Great Vehicle surpasses all worlds and all devas, humans, and asuras.

Subhuti! If the desire realm were real and not false, were the truth and not inverted, were permanent, indestructible, and not nonexistent, then this Great Vehicle could not surpass all worlds and all devas, humans, and asuras.

Because the desire realm is false—consisting of recollection, conception, discrimination, combinations of names, and so forth—and possesses every characteristic of impermanence and destruction, it is nonexistent. Therefore, this Great Vehicle surpasses all worlds and all devas, humans, and asuras.

Subhuti! If the form realm and the formless realm were real and not false, were the truth and not inverted, were permanent, indestructible, and not nonexistent, then this Great Vehicle could not surpass all worlds and all devas, humans, and asuras.

Because the form realm and the formless realm are false—consisting of recollection, conception, discrimination, combinations of names, and so forth—and possess every characteristic of impermanence and destruction, they are nonexistent. Therefore, this Great Vehicle surpasses all worlds and all devas, humans, and asuras.

Subhuti! If the form skandha through feeling arising from the causes and conditions of mental contact were real and not false, were the truth and not inverted, were permanent, indestructible, and not nonexistent, then this Great Vehicle could not surpass all worlds and all devas, humans, and asuras.

Because the form skandha through feeling arising from the causes and conditions of mental contact are false—consisting of recollection, conception, discrimination, combinations of names, and so forth—and possess every characteristic of impermanence and destruction, they are nonexistent. Therefore, this Great Vehicle surpasses all worlds and all devas, humans, and asuras.

Subhuti! If the Dharma-nature, suchness, the ultimate reality, and the inconceivable nature were existent dharmas and not nonexistent dharmas, then this Great Vehicle could not surpass all worlds and all devas, humans, and asuras.

Because the Dharma-nature through the inconceivable nature are neither dharmas nor non-dharmas, this Great Vehicle surpasses all worlds and all devas, humans, and asuras.

Subhuti! If dana paramita through prajnaparamita were existent dharmas and not nonexistent dharmas, then this Great Vehicle could not surpass all worlds and all devas, humans, and asuras.

Because dana paramita through prajnaparamita are neither dharmas nor non-dharmas, this Great Vehicle surpasses all worlds and all devas, humans, and asuras.

Subhuti! If internal emptiness through the emptiness of nonexistence and existence were existent dharmas and not nonexistent dharmas, then this Great Vehicle could not surpass all worlds and all devas, humans, and asuras.

Because internal emptiness through the emptiness of nonexistence and existence are neither dharmas nor non-dharmas, this Great Vehicle surpasses all worlds and all devas, humans, and asuras.

Subhuti! If the four foundations of mindfulness through the eighteen distinctive qualities were existent dharmas and not nonexistent dharmas, then this Great Vehicle could not surpass all worlds and all devas, humans, and asuras.

Because the four foundations of mindfulness through the distinctive qualities are neither dharmas nor non-dharmas, this Great Vehicle surpasses all worlds and all devas, humans, and asuras.

Subhuti! If the dharma of the person belonging to the spiritual lineage, the dharma of the eighth person, the dharma of the stream-enterer, the dharma of the once-returner, the dharma of the non-returner, the dharma of the arhat, the dharma of the pratyekabuddha, and the Buddha Dharma were existent dharmas and not nonexistent dharmas, then this Great Vehicle could not surpass all worlds and all devas, humans, and asuras.

Because the dharma of the person belonging to the spiritual lineage through the Buddha Dharma are neither dharmas nor non-dharmas, this Great Vehicle surpasses all worlds and all devas, humans, and asuras.

Subhuti! If the stage of the spiritual lineage, the stage of the eighth person, the stage of the stream-enterer, and so forth through Buddhahood were existent dharmas and not nonexistent dharmas, then this Great Vehicle could not surpass all worlds and all devas, humans, and asuras.

Because the stage of the spiritual lineage through the Buddhas are neither dharmas nor non-dharmas, this Great Vehicle surpasses all worlds and all devas, humans, and asuras.

Subhuti! If all worlds and all devas, humans, and asuras were existent dharmas and not nonexistent dharmas, then this Great Vehicle could not surpass all worlds and all devas, humans, and asuras.

Because all worlds and all devas, humans, and asuras are neither dharmas nor non-dharmas, this Great Vehicle surpasses all worlds and all devas, humans, and asuras.

Subhuti! If the thoughts arising during the interval from the great bodhisattva’s initial aspiration until the time of sitting at the seat of awakening were existent dharmas and not nonexistent dharmas, then this Great Vehicle could not surpass all worlds and all devas, humans, and asuras.

Because the thoughts arising during the interval from the great bodhisattva’s initial aspiration until the time of sitting at the seat of awakening are neither dharmas nor non-dharmas, this Great Vehicle surpasses all worlds and all devas, humans, and asuras.

Subhuti! If the great bodhisattva’s diamond-like wisdom were an existent dharma and not a nonexistent dharma, then this great bodhisattva could not know that all fetters and habitual tendencies are neither dharmas nor non-dharmas, and thus attain all-aspect wisdom.

Because diamond-like wisdom is neither a dharma nor a non-dharma, the great bodhisattva knows that all fetters and habitual tendencies are neither dharmas nor non-dharmas, and attains all-aspect wisdom. Therefore, this Great Vehicle surpasses all worlds and all devas, humans, and asuras.

Subhuti! If the thirty-two marks of the Buddhas were existent dharmas and not nonexistent dharmas, then the majestic virtue of the Buddhas could not shine forth and surpass all worlds and all devas, humans, and asuras.

Because the thirty-two marks are no dharma and are not non-dharma, the majestic virtue of the Buddhas shines more brilliantly than that of all worlds and all devas, humans, and asuras.

Subhuti! If the radiance of the Buddhas were an existent dharma and not a nonexistent dharma, it could not illuminate lands as numerous as the sands of the Ganges.

Because the radiance of the Buddhas is no dharma and is not non-dharma, it can universally illuminate lands as numerous as the sands of the Ganges.

Subhuti! If the sixty kinds of magnificent sounds of the Buddhas were existent dharmas and not nonexistent dharmas, the Buddhas could not cause those sixty kinds of magnificent sounds to reach throughout the immeasurable asamkhya lands of the ten directions.

Because the sixty kinds of magnificent sounds of the Buddhas are no dharmas and are not non-dharmas, the Buddhas can cause those magnificent sounds to reach throughout the immeasurable asamkhya lands of the ten directions.

Subhuti! If the Dharma wheel of the Buddhas were an existent dharma and not a nonexistent dharma, the Buddhas could not turn a Dharma wheel that no sramana, brahmin, heavenly king, Mara king, Brahma king, or any being in all the worlds could turn.

Because the Dharma wheel of the Buddhas is no dharma and is not non-dharma, the Buddhas can turn a Dharma wheel that no sramana, brahmin, deva, human, or any other being in the worlds can turn.

Subhuti! The Buddhas turn the Dharma wheel for sentient beings. If those sentient beings were truly existent dharmas and not nonexistent dharmas, the Buddhas could not cause them to enter nirvana in nirvana without remainder.

Because the Buddhas turn the Dharma wheel for sentient beings, and because those sentient beings are no dharmas and are not non-dharmas, they can cause those beings to have entered nirvana in nirvana without remainder, to enter nirvana now, and to enter nirvana in the future.

CHAPTER: EQUAL TO EMPTINESS

TWENTY-THREE

“Subhuti! You said that the Great Vehicle is equal to empty space.

It is indeed so. The Great Vehicle is equal to empty space.

Subhuti! Just as empty space has no east, west, or any of the ten directions, so too the Great Vehicle has no ten directions.

Just as empty space is neither long nor short, square nor round, so too the Great Vehicle is neither long nor short, square nor round.

Just as empty space is neither blue, yellow, red, white, nor black, so too the Great Vehicle is neither blue, yellow, red, white, nor black.

Therefore, it is said that the Great Vehicle is equal to empty space.

Subhuti! Just as empty space is neither past, future, nor present, so too the Great Vehicle is neither past, future, nor present.

Just as empty space neither increases nor decreases, so too the Great Vehicle neither increases nor decreases.

Just as empty space is neither defiled nor pure, so too the Great Vehicle is neither defiled nor pure.

Just as empty space is neither born nor extinguished, and neither abides nor changes, so too the Great Vehicle is neither born nor extinguished, and neither abides nor changes.

Just as empty space is neither wholesome nor unwholesome, neither determinate nor indeterminate, so too the Great Vehicle is neither wholesome nor unwholesome, neither determinate nor indeterminate.

Just as empty space neither sees, hears, perceives, nor knows, so too the Great Vehicle neither sees, hears, perceives, nor knows.

Just as empty space cannot be known, perceived, seen, abandoned, realized, or cultivated, so too the Great Vehicle cannot be known, perceived, seen, or abandoned, nor can it be realized or cultivated.

Therefore, it is said that the Great Vehicle is equal to empty space.

Subhuti! Empty space has neither the mark of attachment nor the mark of detachment. So too the Great Vehicle has neither the mark of attachment nor the mark of detachment.

Just as empty space does not belong to the Desire Realm, the Form Realm, or the Formless Realm, so too the Great Vehicle does not belong to the Desire Realm, the Form Realm, or the Formless Realm.

Just as empty space has no first arousal of the mind up to the tenth mind, so too the Great Vehicle has no first arousal of the mind up to the tenth mind.

Just as empty space has no ground of dry wisdom, ground of spiritual lineage, ground of the eighth person, ground of seeing, ground of attenuation, ground of freedom from desire, or ground of one who has completed the task, so too the Great Vehicle has none of the grounds from the ground of dry wisdom through the ground of one who has completed the task.

Just as empty space has no fruit of stream-entry, fruit of once-returning, fruit of non-returning, or fruit of arhatship, so too the Great Vehicle has none of the fruits from the fruit of stream-entry through the fruit of arhatship.

Just as empty space has no ground of a sravaka or ground of a pratyekabuddha, so too the Great Vehicle has none of the grounds from the ground of a sravaka through the ground of a Buddha.

Therefore, it is said that the Great Vehicle is equal to empty space.

Subhuti! Just as empty space is neither form nor formless, neither visible nor invisible, neither resistant nor nonresistant, neither joined nor dispersed, so too the Great Vehicle is neither form, and so forth, through neither dispersed.

Just as empty space is neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, so too the Great Vehicle is neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self.

Just as empty space is neither empty nor nonempty, neither marked nor markless, neither conditioned nor unconditioned, so too the Great Vehicle is neither empty, and so forth, through neither unconditioned.

Just as empty space is neither quiescent nor non-quiescent, neither detached nor non-detached, so too the Great Vehicle is neither quiescent, and so forth, through neither detached.

Just as empty space is neither dark nor bright, so too the Great Vehicle is neither dark nor bright.

Just as empty space is neither apprehensible nor inapprehensible, so too the Great Vehicle is neither apprehensible nor inapprehensible.

Just as empty space is neither expressible nor inexpressible, so too the Great Vehicle is neither expressible nor inexpressible.

Therefore, it is said that the Great Vehicle is equal to empty space.

Subhuti! As you have said, just as empty space contains immeasurable, boundless sentient beings, so too the Great Vehicle contains immeasurable, boundless, innumerable sentient beings.

It is indeed so. Because sentient beings have no existence, one should know that empty space has no existence. Because empty space has no existence, one should know that the Great Vehicle also has no existence. Therefore, the Great Vehicle contains immeasurable, boundless, innumerable sentient beings.

Why is this? Because sentient beings, empty space, and the Great Vehicle are all inapprehensible.

Furthermore, Subhuti! Because the Great Vehicle has no existence, one should know that the innumerable has no existence. Because the innumerable has no existence, one should know that the immeasurable has no existence. Because the immeasurable has no existence, one should know that the boundless has no existence. Because the boundless has no existence, one should know that all dharmas have no existence. Therefore, the Great Vehicle contains immeasurable, boundless, innumerable sentient beings.

Why is this? Because sentient beings, empty space, the Great Vehicle, the innumerable, the immeasurable, the boundless, and all dharmas are inapprehensible.

Furthermore, Subhuti! Because the self, through the knower and the seer, all have no existence, one should know that suchness, the Dharma-nature, and ultimate reality have no existence.

Because suchness, the Dharma-nature, and ultimate reality have no existence, one should know that the innumerable, the immeasurable, and the boundless all have no existence.

Because the innumerable, the immeasurable, and the boundless have no existence, one should know that all dharmas have no existence.

For this reason, the Great Vehicle contains immeasurable, boundless, innumerable sentient beings. Why is this? Because sentient beings, the self through the knower and the seer, boundless ultimate reality, and all dharmas are inapprehensible.

Furthermore, Subhuti! Because the self through the knower and the seer all have no existence, one should know that inconceivable nature has no existence.

Because inconceivable nature has no existence, one should know that form, feeling, perception, formations, and consciousness have no existence.

Because form, feeling, perception, formations, and consciousness have no existence, one should know that empty space has no existence.

Because space has no existence, one should know that the Great Vehicle has no existence.

Because the Great Vehicle has no existence, one should know that the innumerable, immeasurable, and boundless all have no existence.

Because the boundless has no existence, one should know that all dharmas have no existence.

For this reason, the Great Vehicle accommodates innumerable, immeasurable, and boundless sentient beings. This is because the self, up to the knower and the seer, and all dharmas are all unobtainable.

Furthermore, Subhuti! Because the self, up to the knower and the seer, has no existence, one should know that the eye, ear, nose, tongue, body, and mind have no existence.

Why? Because the eye, ear, nose, tongue, body, and mind have no existence, one should know that space has no existence.

Because space has no existence, one should know that the Great Vehicle has no existence.

Because the Great Vehicle has no existence, one should know that the innumerable, immeasurable, and boundless, and all dharmas, have no existence.

For this reason, the Great Vehicle accommodates innumerable, immeasurable, and boundless sentient beings. This is because the self, up to all dharmas, is entirely unobtainable.

Furthermore, Subhuti! Because the self, up to the knower and the seer, has no existence, dana-paramita through prajnaparamita all have no existence.

Because prajnaparamita has no existence, one should know that space has no existence.

Because space has no existence, one should know that the Great Vehicle has no existence.

Because the Great Vehicle has no existence, one should know that the innumerable, immeasurable, and boundless have no existence.

Because the innumerable, immeasurable, and boundless have no existence, one should know that all dharmas have no existence.

For this reason, the Great Vehicle accommodates innumerable, immeasurable, and boundless sentient beings. Why is this? Because the self and sentient beings, up to all dharmas, are entirely unobtainable.

Furthermore, Subhuti! Because the self, up to the knower and the seer, has no existence, one should know that inner emptiness through the emptiness of nonexistent and existent dharmas all have no existence.

Because the emptiness of nonexistent and existent dharmas has no existence, one should know that space has no existence.

Because space has no existence, one should know that the Great Vehicle has no existence.

Because the Great Vehicle has no existence, one should know that the innumerable, immeasurable, and boundless have no existence.

For this reason, the Great Vehicle accommodates innumerable, immeasurable, and boundless sentient beings. Why is this? Because the self and sentient beings, up to all dharmas, are entirely unobtainable.

Furthermore, Subhuti! Because the self and sentient beings, up to the knower and the seer, have no existence, one should know that the four foundations of mindfulness through the distinctive qualities have no existence.

Because the distinctive qualities have no existence, one should know that space has no existence.

Because space has no existence, one should know that the Great Vehicle has no existence.

Because the Great Vehicle has no existence, one should know that the innumerable, immeasurable, and boundless have no existence.

Because the boundless has no existence, one should know that all dharmas have no existence.

For this reason, the Great Vehicle accommodates innumerable, immeasurable, and boundless sentient beings. Why is this? Because the self and sentient beings, up to all dharmas, are entirely unobtainable.

Furthermore, Subhuti! Because the self and sentient beings, up to the knower and the seer, have no existence, one should know that the stage of seeing the nature through the stage of having completed what was to be done have no existence.

Because the stage of having completed what was to be done has no existence, one should know that space has no existence.

Because space has no existence, one should know that the Great Vehicle has no existence.

Because the Great Vehicle has no existence, one should know that the innumerable, immeasurable, and boundless have no existence.

For this reason, the Great Vehicle accommodates innumerable, immeasurable, and boundless sentient beings. Why is this? Because the self and sentient beings, up to all dharmas, are entirely unobtainable.

Furthermore, Subhuti! Because the self, up to the knower and the seer, has no existence, one should know that the stream-enterer through the arhat have no existence.

Because the arhat has no existence, one should know that all dharmas have no existence.

For this reason, the Great Vehicle accommodates innumerable, immeasurable, and boundless sentient beings. Why is this? Because they are unobtainable.

Furthermore, Subhuti! Because the self, up to the knower and the seer, has no existence, one should know that the Shravaka Vehicle has no existence.

Because the Shravaka Vehicle has no existence, one should know that the Pratyekabuddha Vehicle has no existence.

Because the Pratyekabuddha Vehicle has no existence, one should know that the Buddha Vehicle has no existence.

Because the Buddha Vehicle has no existence, one should know that a shravaka has no existence.

Because a shravaka has no existence, one should know that the stream-enterer has no existence, up to the Buddha having no existence.

Because the Buddha has no existence, one should know that the knowledge of all modes has no existence.

Because the knowledge of all modes has no existence, one should know that space has no existence.

Because space has no existence, one should know that the Great Vehicle has no existence.

Because the Great Vehicle has no existence, the innumerable, up to all dharmas, have no existence.

For this reason, the Great Vehicle accommodates innumerable, immeasurable, and boundless sentient beings. Why is this?

Because they are unobtainable.

Subhuti! Just as the nature of nirvana accommodates innumerable, immeasurable, and boundless sentient beings, so too does this Great Vehicle accommodate innumerable, immeasurable, and boundless sentient beings.

For this reason, it is said that the Great Vehicle, equal to space, also accommodates innumerable, immeasurable, and boundless sentient beings.

Subhuti! As you have said, no place from which this Great Vehicle comes, no place to which it goes, and no place in which it abides can be seen.

It is just so. No place from which this Great Vehicle comes, no place to which it goes, and no place in which it abides can be seen. Why is this? Because the characteristics of all dharmas are unmoving, dharmas have no place from which they come, no place to which they go, and no place in which they abide.

Why is this? Subhuti! Form does not come from anywhere, nor does it go anywhere, nor does it have any abiding place. Feeling, perception, formations, and consciousness are likewise.

The dharma of form, the dharma of feeling, the dharma of perception, the dharma of formations, and the dharma of consciousness do not come from anywhere, nor do they go anywhere, nor do they have any abiding place.

The suchness of form, the suchness of feeling, the suchness of perception, the suchness of formations, and the suchness of consciousness do not come from anywhere, nor do they go anywhere, nor do they have any abiding place.

The nature of form through the nature of consciousness does not come from anywhere, nor does it go anywhere, nor does it have any abiding place.

The characteristic of form through the characteristic of consciousness does not come from anywhere, nor does it go anywhere, nor does it have any abiding place.

The five skandhas, twelve ayatanas, eighteen dhatus, and six great elements are likewise. The eye, the dharma of the eye, the suchness of the eye, the nature of the eye, and the characteristic of the eye, through the consciousness element, the dharma of the consciousness element, the suchness of the consciousness element, the nature of the consciousness element, and the characteristic of the consciousness element, do not come from anywhere, nor do they go anywhere, nor do they have any abiding place.

Subhuti! Suchness, the dharma of suchness, the suchness of suchness, the nature of suchness, the characteristic of suchness; the ultimate reality, the dharma of ultimate reality, the suchness of ultimate reality, the nature of ultimate reality, the characteristic of ultimate reality; the inconceivable, the dharma of the inconceivable, the suchness of the inconceivable, the nature of the inconceivable, and the characteristic of the inconceivable—all do not come from anywhere, nor do they go anywhere, nor do they have any abiding place.

Subhuti! Dana-paramita through prajnaparamita; paramita, the dharma of paramita, the suchness of paramita, the nature of paramita, and the characteristic of paramita, do not come from anywhere, nor do they go anywhere, nor do they have any abiding place.

The four foundations of mindfulness, the dharma of the four foundations of mindfulness, the suchness of the four foundations of mindfulness, the nature of the four foundations of mindfulness, and the characteristic of the four foundations of mindfulness do not come from anywhere, nor do they go anywhere, nor do they have any abiding place. The same applies up to the eighteen distinctive qualities.

Subhuti! The bodhisattva, the bodhisattva's dharma, the suchness of the bodhisattva, the nature of the bodhisattva, and the characteristic of the bodhisattva do not come from anywhere, nor do they go anywhere, nor do they have any abiding place.

The Buddha, the Buddha's Dharma, the suchness of the Buddha, the nature of the Buddha, and the characteristic of the Buddha do not come from anywhere, nor do they go anywhere, nor do they have any abiding place.

The dharma of unsurpassed complete perfect enlightenment, the suchness of enlightenment, the nature of enlightenment, and the characteristic of enlightenment do not come from anywhere, nor do they go anywhere, nor do they have any abiding place.

Subhuti! The conditioned, the dharma of the conditioned, the suchness of the conditioned, the nature of the conditioned, and the characteristic of the conditioned do not come from anywhere, nor do they go anywhere, nor do they have any abiding place.

The unconditioned, the dharma of the unconditioned, the suchness of the unconditioned, the nature of the unconditioned, and the characteristic of the unconditioned do not come from anywhere, nor do they go anywhere, nor do they have any abiding place.

For this reason, no place from which this Great Vehicle comes, no place to which it goes, and no place in which it abides can be seen.

Subhuti! As you have said, the past limit, future limit, and intermediate limit of this Great Vehicle are all unobtainable. This Great Vehicle is called the equality of the three times; therefore, it is called the Great Vehicle.

Thus it is. Subhuti! The beginning of this Great Vehicle cannot be apprehended, its end cannot be apprehended, and its middle cannot be apprehended. Because the three times are equal, it is called the Great Vehicle.

Why is this? The past is empty of the past; the future is empty of the future; the present is empty of the present; the equality of the three times is empty of the equality of the three times; the Great Vehicle is empty of the Great Vehicle; and the bodhisattva is empty of the bodhisattva. Why is this? This nature of emptiness is neither one, nor two, nor different. Therefore, it is called the equality of the three times and the Great Vehicle of the great bodhisattva.

Within this Great Vehicle, equality and inequality are both unapprehensible; defilement and non-defilement, anger and non-anger, delusion and non-delusion, pride and non-pride are all unapprehensible; and so on, until all wholesome and unwholesome dharmas are likewise unapprehensible.

Within this Great Vehicle, permanence and impermanence, happiness and suffering, reality and unreality, self and non-self are all unapprehensible.

Within this Great Vehicle, the Desire Realm, the Form Realm, and the Formless Realm are all unapprehensible. Transcending the Desire Realm, transcending the Form Realm, and transcending the Formless Realm are all unapprehensible.

Why is this? Because the intrinsic nature of this Great Vehicle is unapprehensible.

Subhuti! Past form, feeling, perception, formations, and consciousness are empty of past form, feeling, perception, formations, and consciousness. Future form, feeling, perception, formations, and consciousness are empty. Present form, feeling, perception, formations, and consciousness are empty of present form, feeling, perception, formations, and consciousness.

Within the nature of emptiness, past, future, and present form, feeling, perception, formations, and consciousness are all unapprehensible. Why is this? Because within the nature of emptiness, even emptiness itself is unapprehensible, how much more so the five skandhas of the three times within the nature of emptiness.

Subhuti! The six paramitas of the past, future, and present are all unapprehensible. Within the equality of the three times, the six paramitas are also unapprehensible. Why is this? Because within equality, the past, future, and present are all unapprehensible. Within equality, even equality itself is unapprehensible, how much more so the past, present, and future within equality.

As with the six paramitas, so it is with the four foundations of mindfulness through to the eighteen exclusive qualities.

Subhuti! In the past, future, and present, ordinary beings are unapprehensible. Within the equality of the three times, ordinary beings are also unapprehensible.

Why is this? Because beings, up to and including knowers and seers, are all unapprehensible.

Subhuti! In the past, future, and present, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas are all unapprehensible. Within the equality of the three times, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas are also all unapprehensible.

Why is this? Because beings, up to and including knowers and seers, are all unapprehensible.

Subhuti! Great bodhisattvas who abide in prajnaparamita and train in the characteristic of the equality of the three times will perfect all-knowledge. This is called the Great Vehicle of the great bodhisattva, and it is precisely the characteristic of the equality of the three times.

Great bodhisattvas who abide herein surpass the entire world and, practicing among gods, humans, and asuras, accomplish all-knowledge.”

At that time, the Venerable Subhuti said, “World-Honored One! Excellent, excellent! This Great Vehicle is indeed the Great Vehicle of the great bodhisattva. The great bodhisattvas of the past who trained herein attained all-knowledge. The great bodhisattvas of the future who train herein will attain all-knowledge. The great bodhisattvas of the present, throughout immeasurable and innumerable lands in the ten directions, also train herein and thereby attain all-knowledge.

World-Honored One! For this reason, this Great Vehicle is truly the Great Vehicle of the great bodhisattva.”

The Buddha said, “Thus it is. Because the Buddhas of the past, present, and future trained, train, and will train in this Great Vehicle, they attained, attain, and will attain all-knowledge.”