THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 491
Chapter 3: SUBHŪTI (10)
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment to the self, up to and including attachment to views?”
Subhūti, if a Great Bodhisattva contemplates that the self, up to and including views, are completely nonexistent. Why? Because the intrinsic nature of the self, up to and including views, cannot be apprehended. This is what is meant by saying that a Great Bodhisattva should always be free from attachment to the self, up to and including attachment to views.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment to annihilation?”
Subhūti, if a Great Bodhisattva contemplates that the nature of all phenomena cannot be annihilated. Why? Because the meaning of all phenomena is completely without arising and without cessation; this is what is meant by saying that a Great Bodhisattva should always be free from attachment to annihilation.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment to permanence?”
Subhūti, if a Great Bodhisattva contemplates that the permanent nature of all phenomena does not exist. Why? Because all phenomena neither arise nor perish, neither cease nor remain permanent. This is what is meant by saying that a Great Bodhisattva should always be free from attachment to permanence.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment to characteristics?”
Subhūti, if a Great Bodhisattva contemplates that defiled phenomena are completely nonexistent. Why? Because the nature of defiled phenomena is originally far removed; this is what is meant by saying that a Great Bodhisattva should always be free from attachment to characteristics.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment to views?”
Subhūti, if a Great Bodhisattva does not see the intrinsic nature of any views.
Why? Because what is seen in phenomena cannot be apprehended; this is what is meant by saying that a Great Bodhisattva should always be free from attachment to views.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment to name and form?”
Subhūti, if a Great Bodhisattva contemplates that the nature of name and form is completely without anything possessed. Why? Because true name and form cannot be apprehended; this is what is meant by saying that a Great Bodhisattva should always be free from attachment to name and form.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment to the aggregates?”
Subhūti, if a Great Bodhisattva contemplates that the nature of the aggregates is completely without anything possessed. Why? Because the nature of accumulated phenomena cannot be apprehended; this is what is meant by saying that a Great Bodhisattva should always be free from attachment to the aggregates.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment to the sense bases?”
Subhūti, if a Great Bodhisattva contemplates that the nature of the sense bases is completely without anything possessed. Why? Because the nature of the gateways through which phenomena arise cannot be apprehended; this is what is meant by saying that a Great Bodhisattva should always be free from attachment to the sense bases.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment to the elements?”
Subhūti, if a Great Bodhisattva contemplates that the nature of the elements is completely without anything possessed. Why? Because the nature of phenomena that sustain and maintain cannot be apprehended; this is what is meant by saying that a Great Bodhisattva should always be free from attachment to the elements.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment to the truths?”
Subhūti, if a Great Bodhisattva contemplates that the nature of all truths is without anything possessed. Why? Because phenomena that are not false cannot be apprehended; this is what is meant by saying that a Great Bodhisattva should always be free from attachment to the truths.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment to dependent origination?”
Subhūti, if a Great Bodhisattva contemplates that the nature of dependent origination is entirely without anything possessed. Why? Because ignorance, formations, consciousness, and so forth cannot be apprehended; this is what is meant by saying that a Great Bodhisattva should always be free from attachment to dependent origination.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment to dwelling in the three realms?”
Subhūti, if a Great Bodhisattva contemplates that the nature of the three realms is entirely without anything possessed. Why? Because the phenomena that bind one to the three realms cannot be apprehended; this is what is meant by saying that a Great Bodhisattva should always be free from attachment to dwelling in the three realms.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment to all phenomena?”
Subhūti, if a Great Bodhisattva contemplates that the nature of all phenomena is entirely without anything possessed. Why? Because the intrinsic nature of phenomena is merely an analogy and a conceptual establishment, like empty space, and cannot be apprehended; this is what is meant by saying that a Great Bodhisattva should always be free from attachment to all phenomena.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment to all phenomena as being reasonable or unreasonable?”
Subhūti, if a Great Bodhisattva contemplates that the nature of all phenomena has neither reason nor lack of reason. Why? Because such phenomena cannot be apprehended; this is what is meant by saying that a Great Bodhisattva should always be free from attachment to all phenomena as being reasonable or unreasonable.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment based on knowledge and views of the Buddha?”
Subhūti, if a Great Bodhisattva only knows that relying on seeing the Buddha does not constitute seeing the Buddha. Why? Because the true nature of the Thusness of the Buddha cannot be seen; this is what is meant by saying that a Great Bodhisattva should always be free from attachment based on knowledge and views of the Buddha.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment based on knowledge and views of the Dharma?”
Subhūti, if a Great Bodhisattva only knows that relying on seeing the Dharma does not constitute seeing the Dharma. Why? Because the true nature of the Thusness of the Dharma cannot be seen; this is what is meant by saying that a Great Bodhisattva should always be free from attachment based on knowledge and views of the Dharma.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment based on knowledge and views of the Saṅgha?”
Subhūti, if a Great Bodhisattva only knows that relying on knowledge and views of the Saṅgha does not constitute seeing the Saṅgha. Why? Because the true nature of the Thusness of the Saṅgha is signless and unconditioned, and cannot be seen. This is what is meant by saying that a Great Bodhisattva should always be free from attachment based on knowledge and views of the Saṅgha.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment based on knowledge and views of precepts?”
Subhūti, if a Great Bodhisattva only knows that the nature of the completeness of offenses and merits does not truly exist. Why? Because offenses and merits are merely conceptual designations and cannot be apprehended; this is what is meant by saying that a Great Bodhisattva should always be free from attachment based on knowledge and views of precepts.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from attachment based on knowledge and views of emptiness?”
Subhūti, if a Great Bodhisattva contemplates that all phenomena of emptiness are without anything possessed and cannot be seen. Why? Because the intrinsic nature of emptiness is neither existent nor nonexistent and cannot be seen. This is what is meant by saying that a Great Bodhisattva should always be free from attachment based on knowledge and views of emptiness.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always be free from aversion, fear, and the nature of emptiness?”
Subhūti, if a Great Bodhisattva contemplates that the intrinsic nature of all phenomena is empty, and emptiness does not oppose emptiness itself; therefore, aversion and fear cannot be apprehended. Why? Because phenomena that have inherent existence should be objects of aversion and fear; phenomena that are empty and without inherent existence should not be objects of aversion and fear. This is what is meant by saying that a Great Bodhisattva should always be free from aversion and fear of the nature of emptiness.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva always perfectly understands the Dharma of emptiness?”
Subhūti, if a Great Bodhisattva knows that the own characteristics of all phenomena are empty, then this is what is meant by saying that a Great Bodhisattva always perfectly understands the Dharma of emptiness.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva always perfectly realizes signlessness?”
Subhūti, if a Great Bodhisattva does not conceptualize any characteristics of phenomena, then this is what is meant by saying that a Great Bodhisattva always perfectly realizes signlessness.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva always perfectly knows non-aspiration?”
Subhūti, a Great Bodhisattva who does not let the mind dwell on any phenomena within the three realms is what is meant by saying that a Great Bodhisattva always perfectly knows non-aspiration.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva always perfectly purifies the three wheels?”
Subhūti, a Great Bodhisattva who perfectly purifies the ten paths of wholesome karma is what is meant by saying that a Great Bodhisattva always perfectly purifies the three wheels.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva always perfectly possesses compassion for sentient beings and has no attachment toward sentient beings?”
Subhūti, a Great Bodhisattva who has attained great compassion and adorned a purified Buddha land, completely without attachment, is what is meant by saying that a Great Bodhisattva always perfectly possesses compassion for sentient beings and has no attachment toward sentient beings.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva always perfectly sees the equality of nature among all phenomena and does not become attached to those things?”
Subhūti, if a Great Bodhisattva neither increases nor decreases any phenomena, and does not grasp or dwell upon them, then this is what is meant by saying that a Great Bodhisattva always perfectly sees the equality of nature among all phenomena and does not become attached to those things.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva always perfectly sees the equality of nature among sentient beings and does not become attached to those things?”
Subhūti, if a Great Bodhisattva neither increases nor decreases sentient beings, and does not grasp or dwell upon them, then this is what is meant by saying that a Great Bodhisattva always perfectly sees the equality of nature among sentient beings and does not become attached to those things.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva always perfectly penetrates the ultimate meaning of true reality and does not become attached to those things?”
Subhūti, if a Great Bodhisattva, regarding all true reality and its ultimate meaning, though truly comprehending it, has no object of comprehension and does not grasp or dwell upon those things, then this is what is meant by saying that a Great Bodhisattva always perfectly penetrates the ultimate meaning of true reality and does not become attached to those things.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva always perfectly possesses the wisdom of the patience of non-arising?”
Subhūti, if a Great Bodhisattva patiently accepts all phenomena, knowing that they neither arise nor perish, are neither created nor made, and understands that name and form completely do not arise, then this is what is meant by saying that a Great Bodhisattva should always perfect the wisdom of the patience of non-arising.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva always perfectly expounds the single-characteristic ultimate meaning of all phenomena?”
Subhūti, if a Great Bodhisattva does not engage in dualistic characteristics regarding all phenomena, then this is what is meant by saying that a Great Bodhisattva always perfectly expounds the single-characteristic ultimate meaning of all phenomena.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva always perfectly eliminates discrimination?”
Subhūti, if a Great Bodhisattva has no discrimination regarding all phenomena, then this is what is meant by saying that a Great Bodhisattva always perfectly eliminates discrimination.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva always perfectly stays free from all perceptions?”
Subhūti, if a Great Bodhisattva always remains free from all perceptions of the small, the great, and the immeasurable, then this is what is meant by saying that a Great Bodhisattva always perfectly stays free from all perceptions.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva always perfectly stays free from all views?”
Subhūti, if a Great Bodhisattva stays free from the views of the Śrāvakas, Pratyekabuddhas, and others, then this is what is meant by saying that a Great Bodhisattva always perfectly stays free from all views.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always perfectly stay free from afflictions?”
Subhūti, if a Great Bodhisattva abandons all continuity of the latent tendencies of defiled afflictions, then this is what is meant by saying that a Great Bodhisattva always perfectly stays free from afflictions.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva always perfectly skillfully practices the methods of śamatha and vipaśyanā?”
Subhūti, if a Great Bodhisattva cultivates the wisdom of all-knowledge and the wisdom of all modes, then this is what is meant by saying that a Great Bodhisattva always perfectly skillfully practices the methods of śamatha and vipaśyanā.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always perfectly tame the nature of the mind?”
Subhūti, if a Great Bodhisattva, among all phenomena of the three realms, does not become attached or take delight, then this is what is meant by saying that a Great Bodhisattva always perfectly tames the nature of the mind.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always perfectly pacify the nature of the mind?”
Subhūti, if a Great Bodhisattva completely protects the six sense faculties, then this is what is meant by saying that a Great Bodhisattva should always perfectly pacify the nature of the mind.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva always perfectly possesses the nature of unobstructed wisdom?”
Subhūti, if a Great Bodhisattva cultivates and attains the Buddha eye, and regarding all phenomena has definitive clarity without obstruction, then this is what is meant by saying that a Great Bodhisattva always perfectly possesses the nature of unobstructed wisdom.
The World-Honored One asked: “What is meant by saying that a Great Bodhisattva should always perfectly remain free from attachment and defilement?”
Subhūti, if a Great Bodhisattva joyfully and completely relinquishes within the six sense bases, then this is what is called a Great Bodhisattva who should always perfect non-attachment to anything.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect following the mind’s intention, being able to go wherever one wishes among the Buddha lands and personally participate in the assemblies of the Buddhas?”
Subhūti, if a Great Bodhisattva cultivates practice and attains superior spiritual powers, goes to the Buddha lands in order to serve and make offerings to the World-Honored Buddhas, request them to turn the Dharma wheel, and benefit all beings, then this is what is called a Great Bodhisattva who should always perfect following the mind’s intention, being able to go wherever one wishes among the Buddha lands and personally participate in the assemblies of the Buddhas.
Subhūti should know that when Great Bodhisattvas abide in the Seventh Ground, they should always stay away from the above twenty dharmas and perfect the following twenty dharmas.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect penetrating and understanding the mental activities of all sentient beings?”
Subhūti, if a Great Bodhisattva single-mindedly, together with true wisdom, knows the various modes and differences of the minds and mental factors of all sentient beings, then this is what is called a Great Bodhisattva who should always perfect penetrating and understanding the mental activities of all sentient beings.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect playful mastery of spiritual powers?”
Subhūti, if a Great Bodhisattva constantly uses various kinds of freely mastered spiritual powers to playfully travel in order to draw near and make offerings to Buddhas from one Buddha land to another Buddha land, without giving rise to false thoughts regarding Buddha lands, then this is what is called a Great Bodhisattva who should always perfect playful mastery of spiritual powers.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect seeing the Buddha lands and, according to what has been seen, personally adorn and purify the Buddha lands?”
Subhūti, if a Great Bodhisattva abides in one Buddha land, can see the infinite Buddha lands in the ten directions and can also manifest them, yet constantly does not give rise to false thoughts regarding Buddha lands. Furthermore, in order to mature sentient beings, manifests as a Wheel-Turning King throughout the three-thousand great thousand worlds, thereby adorning oneself and being able to relinquish without attachment, then this is what is called a Great Bodhisattva who should always perfect seeing the Buddha lands and, according to what has been seen, personally adorn and purify the Buddha lands.
“World-Honored One, what is meant by saying that a Bodhisattva ground should always perfect serving and making offerings to the World-Honored Buddhas and truly contemplate the body of the Tathāgata?”
Subhūti, if a Great Bodhisattva, wishing to bring benefit to sentient beings, truly discriminates the meaning and purport of all dharmas. In this way, it is called serving and making offerings to Buddhas through the Dharma; and furthermore clearly contemplates the Dharma body of the Buddhas, then this is what is called a Great Bodhisattva who should always perfect serving and making offerings to the World-Honored Buddhas and truly contemplating the body of the Tathāgata.
Subhūti, you should know that when Great Bodhisattvas abide in the Eighth Ground, they always perfect these four dharmas.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect superior and inferior faculty wisdom?”
Subhūti, if a Great Bodhisattva abides among the Buddhas of the ten directions and truly knows the superior and inferior faculties of all sentient beings, then this is what is called a Great Bodhisattva who should always perfect superior and inferior faculty wisdom.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect the adornment and purification of Buddha lands?”
Subhūti, if a Great Bodhisattva uses non-attainment as a skillful means to adorn and purify the mental activities of all sentient beings and is not hindered by attachment, then this is what is called a Great Bodhisattva who should always perfect the adornment and purification of Buddha lands.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect entering samādhis and equal concentrations like illusions?”
Subhūti, if a Great Bodhisattva abides in this equal concentration, although able to accomplish all activities, the mind does not become disturbed regarding any dharmas; furthermore, because the gate of this equal concentration has been cultivated to great maturity, it manifests constantly without the need to create additional effort, then this is what is called a Great Bodhisattva who should always perfect the samādhis and equal concentrations like illusions.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect, according to the ripening of the wholesome roots of sentient beings, voluntarily manifesting birth in various realms in order to transform them?”
Subhūti, if a Great Bodhisattva, wishing to mature the superior wholesome roots of sentient beings, manifests birth in various realms according to what is appropriate, then this is what is called a Great Bodhisattva who should always perfect, according to the ripening of the wholesome roots of sentient beings, voluntarily manifesting birth in various realms in order to transform them.
Subhūti should know that when Great Bodhisattvas abide in the Ninth Ground, they always perfect these four dharmas.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect, according to great vows, receiving and embracing infinite realms and causing beings to attain realization according to their aspirations?”
Subhūti, if a Great Bodhisattva has perfected the six pāramitās, either for adorning and purifying Buddha lands, or for maturing all kinds of sentient beings, and according to the aspirations of their minds causes them all to be completely fulfilled without deficiency, then this is what is called a Great Bodhisattva who should always perfect, according to great vows, receiving and embracing infinite realms and causing beings to attain realization according to their aspirations.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect teaching the Dharma according to the various sounds and differing wisdoms of devas, nāgas, and extending to humans and non-humans?”
Subhūti, if a Great Bodhisattva cultivates superior unobstructed understanding and skillfully knows the various sounds and languages of sentient beings, then this is what is called a Great Bodhisattva who should always teach the Dharma according to the various sounds and differing wisdoms of devas, nāgas, spirits, humans, and non-humans.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect unobstructed eloquence in teaching the Dharma?”
Subhūti, if a Great Bodhisattva cultivates superior unobstructed eloquent understanding and then expounds endlessly for sentient beings, then this is what is called a Great Bodhisattva who should always perfect unobstructed eloquence in teaching the Dharma.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect complete entry into the womb?”
Subhūti, if a Great Bodhisattva truly manifests transformation throughout all places, only because of benefiting sentient beings manifests entering the womb, and during the process of entering the womb manifests all superior qualities completely, then this is what is called a Great Bodhisattva who should always perfect complete entry into the womb.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect complete birth?”
Subhūti, if a Great Bodhisattva, at the time of birth, manifests rare and superior events, causing sentient beings who see them all to rejoice and receive great benefit, then this is what is called a Great Bodhisattva who should always perfect complete birth.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect birth in a noble family?”
Subhūti, if a Great Bodhisattva is always born into a great Kṣatriya lineage or a great Brahmin lineage, with parents whose lineage and receiving of birth cannot be criticized, then this is what is called a Great Bodhisattva who should always perfect birth in a noble family.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect dwelling in a complete lineage?”
Subhūti, if a Great Bodhisattva is always born among the lineage of the Great Bodhisattvas of the past, then this is what is called a Great Bodhisattva who should always perfect dwelling in a complete lineage.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect having complete retinue?”
Subhūti, if a Great Bodhisattva uses only pure, immeasurable, innumerable assemblies of Great Bodhisattvas as retinue, without mixing with any other kinds of beings, then this is what is called a Great Bodhisattva who should always perfect complete retinue.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect having a naturally excellent body?”
Subhūti, if a Great Bodhisattva, when first born, possesses all auspicious marks on the body, emits great light illuminating limitless worlds of Buddhas, and simultaneously causes the sentient beings in those worlds to experience the six kinds of movement, whereby all who encounter it receive benefit and happiness, then this is what is called a Great Bodhisattva who should always perfect having a naturally excellent body.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect leaving the household life?”
Subhūti, if a Great Bodhisattva, when leaving the household life, is surrounded before and behind by immeasurable and innumerable hundreds of thousands of millions of billions of beings who honor and praise them; when arriving at the place of enlightenment, shaves off hair and beard, puts on the three Dharma robes, holds the alms bowl in hand, and becomes a guide for immeasurable and boundless sentient beings through the teachings of the Three Vehicles until final nirvāṇa, then this is what is called a Great Bodhisattva who should always perfect leaving the household life.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect adorning the Bodhi tree?”
Subhūti, if a Great Bodhisattva, through superior wholesome roots and vast power of vows, causes such a great Bodhi tree to appear: with lapis lazuli as its trunk, pure gold as its roots, and branches, leaves, flowers, and fruits all formed from the finest of the seven treasures. This tree is so tall and broad that it covers the three-thousand great thousand Buddha realms. Its light shines throughout Buddha lands as numerous as the sands of the Ganges in the ten directions. All sentient beings who see it receive benefit; then this is what is called a Great Bodhisattva who should always perfect adorning the Bodhi tree.
“World-Honored One, what is meant by saying that a Great Bodhisattva should always perfect the complete accomplishment of all virtues?”
Subhūti, if a Great Bodhisattva possesses superior accumulations of merit and wisdom, further matures sentient beings, and adorns and purifies Buddha lands, then this is what is called a Great Bodhisattva who should always perfect the complete accomplishment of all virtues.
Subhūti should know that when Great Bodhisattvas abide in the Tenth Ground, they should always perfect these twelve dharmas.
“World-Honored One, why is it that when a Great Bodhisattva has already abided in the Tenth Ground, all the superior practices of the previous grounds are perfected and are the same as those proclaimed by the Tathāgatas without difference?”
Subhūti, because this Great Bodhisattva has perfected generosity pāramitā through prajñā pāramitā; has perfected the four meditative absorptions, the four immeasurables, the four formless absorptions, the four foundations of mindfulness through the eightfold noble path; has perfected the three liberation gates of emptiness, signlessness, and wishlessness; has perfected internal emptiness through emptiness of the non-existence of intrinsic nature of all phenomena; has perfected suchness through the inconceivable realm; has perfected the four noble truths; has perfected the eight liberations and the nine successive concentrations; has perfected all dhāraṇī methods and all samādhi methods; has perfected the five kinds of eyes and the six supernatural powers; has perfected the ten powers of the Tathāgata through the eighteen unique qualities of the Buddha; and possesses all-knowing wisdom and all-aspect wisdom. Furthermore, they constantly cut off the continuation of all afflictive habitual tendencies and thereby attain abiding in the Buddha ground. Therefore it is said that a Great Bodhisattva who has abided in the Tenth Ground has perfected the superior practices of all previous grounds and proclaims them together with the Tathāgatas without difference.
At that time, the venerable Subhūti again addressed the Buddha:
“World-Honored One, how does a Great Bodhisattva abiding in the Tenth Ground proceed toward the Tathāgata ground?”
The Buddha said:
“Subhūti, this Great Bodhisattva, using skillful means, practices the six pāramitās, cultivates the four meditative absorptions, the four immeasurables, the four formless absorptions, the thirty-seven factors of enlightenment through the eighteen unique qualities of the Buddha. Having complete all-knowing wisdom and all-aspect wisdom, they transcend the stages of pure observation, lineage, the Eighth, seeing, thinness, freedom from desire, completion, Pratyekabuddha, and Bodhisattva. They further completely cut off the continuation of all afflictive habitual tendencies and then become a Tathāgata, Worthy One, Perfectly Enlightened One, abiding in the state of the Tathāgata.
Subhūti, such a Great Bodhisattva is abiding in the Tenth Ground and proceeding toward the Tathāgata ground. Thus, Subhūti, you should know that these are the Great Bodhisattvas who arouse the mind and proceed toward the Great Vehicle.
Furthermore, Subhūti, you may ask further: From where does the Great Vehicle arise, and where does it come to abide?
Subhūti should know that the Great Vehicle arises from within the three realms and comes to abide in all-knowing wisdom. Furthermore, because it uses the non-dual Dharma gate as a means, it neither emerges nor abides. Why? Because if the Great Vehicle or all-knowing wisdom—these two dharmas—do not unite and do not separate; they are neither form nor non-form, neither visible nor invisible, neither with obstruction nor without obstruction. They are all of one nature, called the signless nature. A dharma of signlessness neither emerges nor abides. Why? Because the dharma of signlessness is neither something that has emerged and abided, nor something that will emerge and abide, nor something that is currently emerging and abiding.
Subhūti should know that there are those who wish to make the signless dharma have arising and abiding, only because they wish suchness, the Dharma realm, the nature of Dharma, the non-false nature, the unchanging nature, the equal nature, the nature of being free from arising, the determined Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm also to have arising and abiding. Why? Because suchness through the inconceivable realm cannot go beyond the three realms, nor can it come to abide in all-knowing wisdom. Why? Because suchness and the self-nature of suchness are empty; up to the inconceivable realm and the self-nature of the inconceivable realm are also empty.
Subhūti should know that there are those who wish to make the signless dharma have arising and abiding, only because they wish the realm of cessation, the realm of freedom, the realm of extinction, the realm of peace and security, the realm of tranquility, the realm of non-arising, the realm of non-destruction, the realm of non-nature, the realm of non-signs, the realm of non-creation, and the unconditioned realm also to have arising and abiding. Why? Because the realm of cessation through the unconditioned realm cannot go beyond the three realms, nor can it come to abide in all-knowing wisdom. Why? Because the realm of cessation and the self-nature of the realm of cessation are empty, up to the unconditioned realm and the self-nature of the unconditioned realm are also empty.
Subhūti should know that there are those who wish to make the signless dharma have arising and abiding, only because they wish the emptiness of form through the emptiness of consciousness also to have arising and abiding. Why? Because the emptiness of form through the emptiness of consciousness cannot go beyond the three realms, nor can it come to abide in all-knowing wisdom. Why? Because the emptiness of form and the self-nature of the emptiness of form are empty, up to the emptiness of consciousness and the self-nature of the emptiness of consciousness are also empty.
Subhūti should know that there are those who wish to make the signless dharma have arising and abiding, only because they wish the emptiness of the eye base through the emptiness of the mind base also to have arising and abiding. Why? Because the emptiness of the eye base through the emptiness of the mind base cannot go beyond the three realms, nor can it abide in all-knowing wisdom. Why? Because the emptiness of the eye base and the self-nature of the emptiness of the eye base are empty, up to the emptiness of the mind base and the self-nature of the emptiness of the mind base are also empty.
Subhūti should know that there are those who wish to make the signless dharma have arising and abiding, only because they wish the emptiness of the form realm through the emptiness of the Dharma realm also to have arising and abiding. Why? Because the emptiness of the form realm through the emptiness of the Dharma realm cannot go beyond the three realms, nor can it abide in all-knowing wisdom. Why? Because the emptiness of the form realm and the self-nature of the emptiness of the form realm are empty, up to the emptiness of the Dharma realm and the self-nature of the emptiness of the Dharma realm are also empty.
Subhūti should know that there are those who wish to make the signless dharma have arising and abiding, only because they wish the emptiness of the eye consciousness realm through the emptiness of the mind consciousness realm also to have arising and abiding. Why? Because the emptiness of the eye consciousness realm through the emptiness of the mind consciousness realm cannot go beyond the three realms, nor can it abide in all-knowing wisdom. Why? Because the emptiness of the eye consciousness realm and the self-nature of the emptiness of the eye consciousness realm are empty, up to the emptiness of the mind consciousness realm and the self-nature of the emptiness of the mind consciousness realm are also empty.
Subhūti should know that there are those who wish to make the signless dharma have arising and abiding, only because they wish the emptiness of eye contact through the emptiness of mind contact also to have arising and abiding. Why? Because the emptiness of eye contact through the emptiness of mind contact cannot go beyond the three realms, nor can it abide in all-knowing wisdom. Why? Because the emptiness of eye contact and the self-nature of the emptiness of eye contact are empty, up to the emptiness of mind contact and the self-nature of the emptiness of mind contact are also empty.
Subhūti should know that there are those who wish to make the signless dharma have arising and abiding, only because they wish the emptiness of feelings arising dependent on eye contact through the emptiness of feelings arising dependent on mind contact also to have arising and abiding. Why? Because these feelings arising dependent on eye contact through feelings arising dependent on mind contact cannot go beyond the three realms, nor can they abide in all-knowing wisdom. Why? Because feelings arising dependent on eye contact and their self-nature are empty, up to feelings arising dependent on mind contact and their self-nature are also empty.
Subhūti should know that there are those who wish to make the signless dharma have arising and abiding, only because they wish the emptiness of the earth element through the emptiness of the consciousness element also to have arising and abiding. Why? Because the emptiness of the earth element through the emptiness of the consciousness element cannot go beyond the three realms, nor can it abide in all-knowing wisdom. Why? Because the emptiness of the earth element and the self-nature of the emptiness of the earth element are empty, up to the emptiness of the consciousness element and the self-nature of the emptiness of the consciousness element are also empty.
Subhūti should know that there are those who wish to make the signless dharma have arising and abiding, only because they wish the emptiness of causes and conditions through the emptiness of superior conditions also to have arising and abiding. Why? Because the emptiness of causes and conditions through the emptiness of superior conditions cannot go beyond the three realms, nor can it abide in all-knowing wisdom. Why? Because the emptiness of causes and conditions and the self-nature of the emptiness of causes and conditions, up to the emptiness of superior conditions and the self-nature of the emptiness of superior conditions, are all empty.
Subhūti should know that there are those who wish to make the signless dharma have arising and abiding, only because they wish the emptiness of ignorance through the emptiness of old age and death also to have arising and abiding. Why? Because the emptiness of ignorance through the emptiness of old age and death cannot go beyond the three realms, nor can it abide in all-knowing wisdom. Why? Because the emptiness of ignorance and the self-nature of the emptiness of ignorance are empty, up to the emptiness of old age and death and the self-nature of the emptiness of old age and death are also empty.
Subhūti should know that there are those who wish to make the signless dharma have arising and abiding, only because they wish dream appearances, magical phenomena, echoes, reflections in mirrors, mirages, flowers in the sky, cities of gandharvas, transformations, and other manifestations also to have arising and abiding. Why? Because dreams through transformations cannot go beyond the three realms, nor can they abide in all-knowing wisdom. Why? Because dreams and the self-nature of dreams are empty, up to transformations and the self-nature of transformations are also empty.
Subhūti should know that there are those who wish to make the signless dharma have arising and abiding, only because they wish the emptiness of generosity pāramitā through the emptiness of prajñā pāramitā also to have arising and abiding. Why? Because the emptiness of generosity pāramitā through the emptiness of prajñā pāramitā cannot go beyond the three realms, nor can it abide in all-knowing wisdom. Why? Because the emptiness of generosity pāramitā and the self-nature of the emptiness of generosity pāramitā are empty, up to the emptiness of prajñā pāramitā and the self-nature of the emptiness of prajñā pāramitā are also empty.
Subhūti should know that there are those who wish to make the signless dharma have arising and abiding, only because they wish the emptiness of internal phenomena through the emptiness of the non-existence of intrinsic nature of all phenomena also to have arising and abiding. Why? Because the emptiness of internal phenomena through the emptiness of the non-existence of intrinsic nature of all phenomena cannot go beyond the three realms, nor can it abide in all-knowing wisdom. Why? Because the emptiness of internal phenomena and its self-nature are empty, up to the emptiness of the non-existence of intrinsic nature of all phenomena and its self-nature are also empty.
Subhūti should know that there are those who wish to make the signless dharma have arising and abiding, only because they wish the emptiness of the noble truths of suffering, origin, cessation, and path also to have arising and abiding. Why? Because the emptiness of the noble truths of suffering, origin, cessation, and path cannot go beyond the three realms, nor can it abide in all-knowing wisdom. Why? Because the emptiness of the noble truths of suffering, origin, cessation, and path and the self-nature of the emptiness of the noble truths of suffering, origin, cessation, and path are all empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that the four Foundations of Mindfulness as empty, up to the eight limbs of the Noble Path as empty, also have going forth and abiding. Why? Because the four Foundations of Mindfulness as empty, up to the eight limbs of the Noble Path as empty, do not go beyond the three realms; nor do they come to abide in the wisdom of omniscience. Why? Because the self-nature of the four Foundations of Mindfulness as empty is itself empty, and up to the eight limbs of the Noble Path as empty, the self-nature of the eight limbs of the Noble Path as empty is also empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that the four meditations as empty also have going forth and abiding. Why? Because the four meditations as empty do not go beyond the three realms; nor do they come to abide in the wisdom of omniscience. Why? Because the self-nature of the four meditations as empty is itself empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that the four immeasurables as empty also have going forth and abiding. Why? Because the four immeasurables as empty do not go beyond the three realms; nor do they come to abide in the wisdom of omniscience. Why? Because the self-nature of the four immeasurables as empty is itself empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that the four formless absorptions as empty also have going forth and abiding. Why? Because the four formless absorptions as empty do not go beyond the three realms; nor do they come to abide in the wisdom of omniscience. Why? Because the self-nature of the four formless absorptions as empty is itself empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that the liberation gateways of Emptiness, Signlessness, and Wishlessness as empty also have going forth and abiding. Why? Because the liberation gateways of Emptiness, Signlessness, and Wishlessness as empty do not go beyond the three realms; nor do they come to abide in the wisdom of omniscience. Why? Because the liberation gateways of Emptiness, Signlessness, and Wishlessness as empty, their self-nature, are also empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that the eight liberations as empty also have going forth and abiding. Why? Because the eight liberations as empty do not go beyond the three realms; nor do they come to abide in the wisdom of omniscience. Why? Because the self-nature of the eight liberations as empty is itself empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that the nine successive concentrations as empty also have going forth and abiding. Why? Because the nine successive concentrations as empty do not go beyond the three realms; nor do they come to abide in the wisdom of omniscience. Why? Because the self-nature of the nine successive concentrations as empty is itself empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that the stages from the Pure Contemplation stage as empty up to the Tathāgata stage as empty also have going forth and abiding. Why? Because the stages from the Pure Contemplation stage as empty up to the Tathāgata stage as empty do not go beyond the three realms; nor do they come to abide in the wisdom of omniscience. Why? Because the self-nature of the Pure Contemplation stage as empty is empty, and up to the Tathāgata stage as empty, the self-nature of the Tathāgata stage as empty is also empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that the stages from the Joyful Stage as empty up to the Dharma Cloud Stage as empty also have going forth and abiding. Why? Because the stages from the Joyful Stage as empty up to the Dharma Cloud Stage as empty do not go beyond the three realms; nor do they come to abide in the wisdom of omniscience. Why? Because the self-nature of the Joyful Stage as empty is empty, and up to the Dharma Cloud Stage as empty, the self-nature of the Dharma Cloud Stage as empty is also empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that all dhāraṇī Dharma gateways and all samādhi Dharma gateways as empty also have going forth and abiding. Why? Because all dhāraṇī Dharma gateways and all samādhi Dharma gateways as empty do not go beyond the three realms; nor do they come to abide in the wisdom of omniscience. Why? Because all dhāraṇī Dharma gateways and all samādhi Dharma gateways as empty are empty, and their self-nature is also empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that the five kinds of eyes and the six supernatural powers as empty also have going forth and abiding. Why? Because the five kinds of eyes and the six supernatural powers as empty do not go beyond the three realms; nor do they come to abide in the wisdom of omniscience. Why? Because the self-nature of the five kinds of eyes and the six supernatural powers as empty is itself empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that the ten powers of the Tathāgata as empty up to the eighteen exclusive Buddha qualities as empty also have going forth and abiding. Why? Because the ten powers of the Tathāgata as empty up to the eighteen exclusive Buddha qualities as empty do not go beyond the three realms, nor do they come to abide in the wisdom of omniscience. Why? Because the self-nature of the ten powers of the Tathāgata as empty is itself empty, and up to the eighteen exclusive Buddha qualities as empty, the self-nature of the eighteen exclusive Buddha qualities as empty is also empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that the non-forgetfulness Dharma and the nature of constant equanimity as empty also have going forth and abiding. Why? Because the non-forgetfulness Dharma and the nature of constant equanimity as empty do not go beyond the three realms; nor do they come to abide in the wisdom of omniscience. Why? Because the self-nature of the non-forgetfulness Dharma and the nature of constant equanimity as empty are themselves empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that the wisdom of all, the wisdom of paths, and the wisdom of all aspects as empty also have going forth and abiding. Why? Because the wisdom of all, the wisdom of paths, and the wisdom of all aspects as empty do not go beyond the three realms; nor do they come to abide in the wisdom of omniscience. Why? Because the self-nature of the wisdom of all, the wisdom of paths, and the wisdom of all aspects as empty is itself empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that a Stream-enterer returning to be born in evil destinies, a Once-returner returning again and again, a Non-returner returning again in the Desire Realm, Bodhisattvas again giving rise to self-benefiting thoughts, Arhats, Pratyekabuddhas, and Tathāgatas again producing future bodies, also have going forth and abiding. Why? Because a Stream-enterer returning to be born in evil destinies, up to a Tathāgata again producing a future body, all do not go beyond the three realms; nor do they come to abide in the wisdom of omniscience. Why? Because the self-nature of a Stream-enterer returning to be born in evil destinies is empty, and up to a Tathāgata again producing a future body, the self-nature of a Tathāgata again producing a future body is also empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that a Stream-enterer as empty up to a Tathāgata as empty also have going forth and abiding. Why? Because a Stream-enterer as empty up to a Tathāgata as empty do not go beyond the three realms; nor do they come to abide in the wisdom of omniscience. Why? Because the self-nature of a Stream-enterer as empty is empty, and up to a Tathāgata as empty, the self-nature of a Tathāgata as empty is also empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that names, conceptualizations, designations, and speech also have going forth and abiding. Why? Because names, conceptualizations, designations, and speech do not go beyond the three realms; nor do they come to abide in the wisdom of omniscience. Why? Because the self-nature of names, conceptualizations, designations, and speech is itself empty.
Subhūti should know that there are people who wish to make the signless Dharma have going forth and abiding; they only wish that the Dharma of no arising, no ceasing, no defilement, no purity, signlessness, and unconditionedness also have going forth and abiding. Why? Because the Dharma of no arising, no ceasing, no defilement, no purity, signlessness, and unconditionedness does not go beyond the three realms; nor does it come to abide in the wisdom of omniscience. Why? Because the self-nature of the Dharma of no arising, no ceasing, no defilement, no purity, signlessness, and unconditionedness is itself empty.
Subhūti should know that because of these reasons, I teach that the Great Vehicle goes beyond the three realms and comes to abide in the wisdom of omniscience. Then, using the non-dual Dharma gateway as a means, it therefore neither goes forth nor abides. Why? Because the Dharma of the signless is unmoving, and therefore it cannot be said that it has going forth or abiding.