MAHA PRAJNA PARAMITA SUTRA
VOLUME 6
Chapter 20: APPROACHING
The Buddha said to Subhuti:
You asked: What is the way a Great Bodhisattva approaches the Great Vehicle?
Subhuti, if a Great Bodhisattva, while practicing the six Paramitas, proceeds from one stage to another stage, that is called a Great Bodhisattva approaching the Great Vehicle.
Subhuti said to the Buddha:
World-Honored One, what does it mean for a Great Bodhisattva to proceed from one stage to another stage?
The Buddha taught:
A Great Bodhisattva knows that all phenomena have no marks of coming or going, and there is also no phenomenon that comes or goes, that comes, or does not come, because the characteristics of all phenomena are imperishable.
A Great Bodhisattva, regarding the stages, does not remember or contemplate them, but cultivates and practices the activities that govern the stages, and also does not perceive the stages.
What are the activities that govern the stages?
When abiding in the First Stage, a Great Bodhisattva practices ten things:
A deeply firm mind, because it is not truly existent.
An equal mind toward all sentient beings, because sentient beings are not truly existent.
Giving to others, because the receiver is not truly existent.
Drawing near to good spiritual friends, without being self-conceited.
Seeking the Dharma, because all Dharma is not truly existent.
Always leaving the household life, because the household is not truly existent.
Delighting in the Buddha’s body, because the marks of excellence are not truly existent.
Expounding the teachings of the supramundane Dharma, because the distinctions among phenomena are not truly existent.
Breaking through arrogance, because the Dharma that gives rise to wisdom is not truly existent.
Speaking truly, because all words and expressions are not truly existent.
These above are the ten activities that govern the stage which a Great Bodhisattva abiding in the First Stage cultivates.
Furthermore, Subhuti, a Great Bodhisattva abiding in the Second Stage always remembers eight Dharmas. These eight Dharmas are:
Pure precepts.
Knowing gratitude and repaying gratitude.
Abiding in the power of patience.
Attaining joy and happiness.
Not abandoning all sentient beings.
Entering the mind of great compassion.
Respecting, believing in, and asking the teacher.
Diligently seeking the various Paramita practices.
These are the eight Dharmas that a Great Bodhisattva abiding in the Second Stage fully possesses.
Subhuti, a Great Bodhisattva abiding in the Third Stage practices five Dharmas. The five Dharmas are:
Having extensive learning but not being self-satisfied.
Purely practicing Dharma-giving without becoming proud.
Purifying even the Buddha’s qualities without becoming proud.
Enduring immeasurable worldly suffering without becoming weary.
Abiding in shame and humility.
These are the five Dharmas that a Great Bodhisattva abiding in the Third Stage must fully possess.
Subhuti, a Great Bodhisattva abiding in the Fourth Stage must receive and practice without abandoning ten Dharmas. These ten Dharmas are:
Not abandoning the dwelling place of A-lan-nhã (Aranya, a quiet secluded place).
Having few desires.
Knowing contentment.
Not abandoning the merits of the Dhutanga practices.
Not abandoning the precepts.
Rebuking and detesting defiled desires.
Being weary of and detached from the worldly mind, following the mind of Nirvana.
Giving up everything that one possesses.
Having a mind that is not heavily attached.
Not being attached to any possessions.
These are the ten Dharmas that a Great Bodhisattva abiding in the Fourth Stage does not abandon.
Subhuti, a Great Bodhisattva abiding in the Fifth Stage should stay away from twelve Dharmas. These twelve Dharmas are:
Staying away from close association with householders.
Staying away from Bhikkhunis.
Staying away from attachment to other people’s homes.
Staying away from empty and meaningless speech.
Abandoning anger and resentment.
Abandoning self-importance and arrogance.
Not looking down upon others.
Staying away from the ten unwholesome actions.
Not encountering great calamities.
Abandoning self-directed indulgence.
Staying away from confusion and inversion.
Cutting off greed, anger, and ignorance.
These are the twelve things that a Great Bodhisattva abiding in the Fifth Stage must stay away from.
Subhuti, a Great Bodhisattva abiding in the Sixth Stage should possess six Dharmas, which are precisely the six Paramitas.
The Sixth Stage also has six things that should not be done. These six things are:
Not giving rise to the mind of a Shravaka or Pratyekabuddha.
Not having hesitation or concern when practicing generosity.
When being asked or requested for something, not having a mind that avoids or refuses.
Giving away all possessions that one has.
After giving alms, there is no thought of regret.
There is no doubt about the profound Dharma.
These are the six practices that must be fulfilled and the six practices that must be abandoned by a Great Bodhisattva abiding in the Sixth Ground. These twenty practices are:
Not clinging to self.
Not clinging to sentient beings.
Not clinging to the receiver of experience.
Not clinging to the designation of sentient beings, up to the knower and the seer.
Not clinging to the view of annihilation.
Not clinging to the view of permanence.
One should not give rise to appearances.
One should not give rise to conditioned views.
Not clinging to name and form.
Not clinging to the five aggregates.
Not clinging to the twelve sense bases.
Not clinging to the eighteen elements.
Not clinging to the three realms.
Not giving rise to a mind of attachment.
Not giving rise to places of seeking.
Not giving rise to places of reliance.
Not clinging to the view and knowledge that one must rely upon the Buddha.
Not clinging to the view and knowledge that one must rely upon the Dharma.
Not clinging to the view that one must rely upon the Sangha.
Not clinging to the view and knowledge that one must rely upon precepts.
These are the twenty things that should not be clung to.
There are also twenty practices that the one abiding in the Seventh Ground must fulfill. These twenty practices are:
Complete emptiness.
Realization of signlessness.
Knowing non-arising activity.
The three aspects of purity.
Having wisdom and compassion toward sentient beings.
Not remembering or conceptualizing all sentient beings.
Observing all phenomena equally, without clinging here either.
Knowing the true nature of all phenomena, without even forming thoughts about this matter.
The patience with the non-arising of phenomena.
The wisdom of non-arising.
Not explaining phenomena as having a single characteristic.
Breaking through discriminating characteristics.
Transforming thoughts and recollections.
Transforming all views and attachments.
Transforming afflictions.
Making concentration and wisdom equal.
Subduing the mind.
A mind that is tranquil and still.
Not having limited wisdom.
Not being tainted by attachment or love.
The above are the twenty things that should not be clung to and the twenty things that the Great Bodhisattva abiding in the Seventh Ground must fulfill.
O Subhuti! A Great Bodhisattva abiding in the Eighth Ground must fulfill five practices. These five practices are:
Following and entering according to the minds of sentient beings.
Moving freely within supernatural powers.
Seeing all Buddha lands.
Adorning one’s own land like the Buddha land that has been seen.
Contemplating the Buddha’s body as it truly is, and adorning the Buddha’s body oneself.
There must also be five additional qualities:
Knowing the superior and inferior capacities of all faculties.
Purifying Buddha lands.
Entering the Samadhi like an illusion.
Constantly entering Samadhi.
Taking a body according to the wholesome roots suitable for sentient beings.
O Subhuti! These are the five practices and five qualities that a Great Bodhisattva of the Eighth Ground must possess.
Furthermore, O Subhuti! A Great Bodhisattva abiding in the Ninth Ground must possess twelve practices. These twelve practices are:
Receiving the boundless worlds that belong to the portion of one’s own sphere of teaching and transformation.
A Bodhisattva attaining according to what has been wished for.
Knowing the speech of the Devas, Dragons, and Gandharvas in order to teach the Dharma to them.
Accomplishing birth from the womb.
Accomplishing the family.
Accomplishing the place of birth.
Accomplishing lineage.
Accomplishing retinue.
Accomplishing emergence into existence.
Accomplishing leaving home.
Accomplishing the adornment of the Bodhi tree.
Accomplishing all wholesome merits and virtues.
O Subhuti! These are the twelve practices that a Great Bodhisattva of the Ninth Ground must possess.
O Subhuti! One should know that the Great Bodhisattva of the Tenth Ground is like the Buddha.
At that time, the long-lived Subhuti addressed the Buddha:
“World-Honored One! What is the deep mind cultivation of the ground-work karma of a Great Bodhisattva?”
The Buddha said:
“If a Great Bodhisattva is in harmony with the mind of Omniscient Wisdom and accumulates all wholesome roots, this is called the deep mind cultivation of the ground-work karma of a Great Bodhisattva.”
“What is the Great Bodhisattva’s arising of an equal mind toward all sentient beings?”
The Buddha said:
“A Great Bodhisattva, being in harmony with the mind of Omniscient Wisdom, gives rise to the four immeasurable minds of Loving-kindness, Compassion, Joy, and Equanimity. This is called the equal mind toward all sentient beings.”
What is the practice of giving cultivated by a Great Bodhisattva? The Buddha taught:
A Great Bodhisattva gives to all sentient beings without discrimination; this is called practicing giving.
What is it for a Great Bodhisattva to draw near to Good Spiritual Friends? The Buddha taught:
If one draws near, learns from, respectfully honors, and makes offerings to those who are capable of guiding people to abide in the wisdom of All-Knowing, that is called drawing near to Good Spiritual Friends.
What is it for a Great Bodhisattva to have a mind seeking the Dharma? The Buddha taught:
If a Great Bodhisattva’s mind seeks the Dharma that accords with the wisdom of All-Knowing and does not follow the teachings of the Śrāvakas or Pratyekabuddhas, that is called seeking the Dharma.
What is it for a Great Bodhisattva to always leave home and cultivate the activities of the ground? The Buddha taught:
If a Great Bodhisattva, life after life, never abandons the mind of leaving home and always leaves home within the Buddha’s teachings without anyone being able to obstruct it, that is called always leaving home and cultivating the activities of the ground.
What is it for a Great Bodhisattva to delight in the Buddha’s physical marks and cultivate the activities of the ground? The Buddha taught:
If a Great Bodhisattva sees the Buddha’s physical marks and, until attaining Unsurpassed Perfect Enlightenment, never departs from mindfulness of the Buddha, that is called delighting in the Buddha’s physical marks and cultivating the activities of the ground.
What is it for a Great Bodhisattva to expound the supramundane teachings and cultivate the activities of the ground?
The Buddha taught:
If a Great Bodhisattva, whether a Buddha is presently in the world or has already entered nirvana, teaches the Dharma to sentient beings, with the beginning, middle, and end all being wholesome, with words and meanings that are excellent, purely virtuous, and completely perfect, from Sūtra up to Upadeśa, that is called expounding the supramundane teachings and cultivating the activities of the ground.
What is it for a Great Bodhisattva to eliminate arrogance and cultivate the activities of the ground? The Buddha taught:
A Great Bodhisattva, in order to eliminate arrogance, never takes rebirth in a lowly family. This is called eliminating arrogance and cultivating the activities of the ground.
What is it for a Great Bodhisattva to practice truthful speech and cultivate the activities of the ground? The Buddha taught:
A Great Bodhisattva practices exactly according to their words; this is called truthful speech and cultivating the activities of the ground.
The above are the ten practices for cultivating the activities of the ground that a Great Bodhisattva abiding in the First Ground cultivates.
What is a Bodhisattva’s maintaining pure precepts?
O Subhūti! If a Great Bodhisattva does not give rise to the mind of a Śrāvaka or Pratyekabuddha, nor engage in actions that break precepts and obstruct the Buddha path, this is called pure precepts.
What is a Bodhisattva knowing kindness and repaying kindness?
If a Great Bodhisattva practices the Bodhisattva conduct and does not forget even the smallest kindness, much less a great kindness, this is called knowing kindness and repaying kindness.
What is a Bodhisattva abiding in the power of patience?
If a Great Bodhisattva does not become angry toward any sentient being and does not cause harm or distress, this is called abiding in the power of patience.
What is a Bodhisattva attaining joy?
It means taking the teaching and accomplishing of sentient beings as one’s joy; this is called attaining joy.
What is a Bodhisattva not abandoning all sentient beings?
If a Bodhisattva remembers and wishes to save all sentient beings, this is called not abandoning all sentient beings.
What is a Bodhisattva entering the mind of Great Compassion?
If a Bodhisattva thinks: “I have, for the sake of sentient beings, endured suffering in the hell realms throughout countless kalpas as numerous as the sands of the Ganges, until those sentient beings attain Buddhahood and enter Nirvana.” This is because they endure hardships and suffering for all sentient beings throughout the ten directions; therefore it is called entering the mind of Great Compassion.
What is a Bodhisattva trusting, respectfully honoring, and learning from a teacher?
If a Bodhisattva regards the teacher as the Buddha, this is called trusting, respectfully honoring, and learning from a teacher.
What is a Bodhisattva diligently seeking the Pāramitās?
If a Bodhisattva single-mindedly and diligently seeks the various Pāramitās and does not seek anything else, this is called diligently seeking the Pāramitās.
The above are called the eight dharmas that a Great Bodhisattva abiding in the Second Ground must fully possess.
What is it for a Great Bodhisattva to have extensive learning without becoming self-satisfied?
O Subhūti! Whether in this world or in the worlds throughout the ten directions, whatever true Dharma has been taught by the Buddhas, one wishes to hear, remember, and uphold all of it; this is called having extensive learning without becoming self-satisfied.
What is the pure Dharma giving of a Bodhisattva?
All Dharma giving, even not seeking Unsurpassed Perfect Enlightenment, let alone other things, is called Dharma giving without seeking fame or gain.
What is a Bodhisattva’s pure adornment and purification of the Buddha land?
Dedicating all roots of virtue toward purifying the Buddha land is called adorning and purifying the Buddha land.
What is it for a Bodhisattva to endure immeasurable worldly suffering and hardship without becoming weary?
Because of possessing complete wholesome roots, they are able to accomplish sentient beings and also adorn the Buddha land, until fully attaining All-Knowing Wisdom, without ever becoming weary; this is called enduring immeasurable suffering without becoming weary.
What is a Bodhisattva abiding in shame and remorse?
Having shame and remorse before the Śrāvakas and Pratyekabuddhas is called abiding in shame and remorse.
The above are the five dharmas that a Great Bodhisattva abiding in the Third Ground must possess.
What is it for a Bodhisattva not to abandon the place of A-raṇya?
O Subhūti! A Bodhisattva who is capable of surpassing the Śrāvakas and Pratyekabuddhas is called one who does not abandon the place of A-raṇya.
What is a Bodhisattva having few desires?
Because even the thought of wishing to attain Unsurpassed Perfect Enlightenment does not arise, how much less other desires; this is called having few desires.
What is it for a Bodhisattva to know contentment?
Attaining Omniscient Wisdom, that is called knowing contentment.
What is it for a Bodhisattva not to abandon the merit of the Dhūta practices?
Observing the profound patience of all dharmas, that is called not abandoning the merit of the Dhūta practices.
What is it for a Bodhisattva not to abandon the precepts?
Not clinging to the characteristics of the precepts, that is called not abandoning the precepts.
What is it for a Bodhisattva to reproach and become disgusted with defiled desires?
Because the mind of desire does not arise, that is called reproaching and becoming disgusted with defiled desires.
What is it for a Bodhisattva to become weary of the worldly mind and follow the mind of Nirvāṇa?
Because one knows that all dharmas are uncreated, that is called becoming weary of the worldly mind and following the mind of Nirvāṇa.
What is it for a Bodhisattva to relinquish all possessions?
Not cherishing all inner and outer dharmas, that is called relinquishing all possessions.
What is it for a Bodhisattva’s mind not to be heavily attached?
The mind does not arise in relation to the two kinds of consciousness and their objects, that is called a mind not heavily attached.
What is it for a Bodhisattva not to begrudge any possessions?
Regarding all possessions, not clinging and not recollecting them, that is called not begrudging all possessions.
The above are the ten things that the Great Bodhisattva abiding in the Fourth Ground does not abandon.
What is it for a Bodhisattva to stay away from close association with householders?
Subhūti, wherever a Bodhisattva is born, he always leaves home; from this Buddha-land to another Buddha-land, he always leaves home, shaves his hair, and wears the kāṣāya robe. That is called staying away from close association with householders.
What is it for a Bodhisattva to stay away from nuns?
Not residing together with nuns, and not even remembering them for the duration of a finger snap, that is called staying away from nuns.
What is it for a Bodhisattva to stay away from being attached to other people’s households?
The Bodhisattva thinks: “I must create peace and happiness for sentient beings. Now they help me attain happiness; why should I give rise to a begrudging mind?” That is called staying away from being attached to other people’s households.
What is it for a Bodhisattva to abandon useless discussions?
If there is any discussion that can give rise to the mind of a Śrāvaka or Pratyekabuddha, I should stay away from it. That is called staying away from useless discussions.
What is it for a Bodhisattva to stay away from anger?
Not allowing the mind of resentment, the mind of harming, or the mind of contention to enter, that is called staying away from anger.
What is it for a Bodhisattva to stay away from self-esteem and arrogance?
Not seeing that there are any inner dharmas, that is called staying away from self-esteem and arrogance.
What is it for a Bodhisattva not to despise others?
Not seeing that there are any outer dharmas, that is called not despising others.
What is it for a Bodhisattva to stay away from the ten unwholesome actions?
The ten unwholesome actions obstruct the Eightfold Noble Path, how much more so the unsurpassed, right and equal, complete enlightenment. That is called staying away from the ten unwholesome karmic actions.
What is it for a Bodhisattva to abandon great arrogance?
Not seeing any dharma that can become the basis for great arrogance, that is called staying away from great arrogance.
What is it for a Bodhisattva to stay away from self-application?
Not seeing any dharma that can be applied for oneself, that is called staying away from self-application.
What is it for a Bodhisattva to stay away from inverted views?
The place of inverted views does not truly exist, that is called staying away from inverted views.
What is it for a Bodhisattva to stay away from greed, anger, and ignorance?
Not seeing the place where greed, anger, and ignorance can be found, that is called staying away from greed, anger, and ignorance.
The above are the twelve things from which the Great Bodhisattva abiding in the Fifth Ground stays away.
What is it for a Bodhisattva abiding in the Sixth Ground to be complete in the six dharmas?
Abiding in the six Pāramitās that are able to cross over to the other shore, that is called being complete in the six dharmas.
What is it for a Bodhisattva not to give rise to the mind of a Śrāvaka or Pratyekabuddha?
Subhūti, the Bodhisattva thinks: “The mind of a Śrāvaka or Pratyekabuddha is not the path of unsurpassed, right and equal, complete enlightenment.”
What is it for a Bodhisattva to give without giving rise to worry or distress?
The Bodhisattva thinks: “If it were so, then it would not be the path of unsurpassed, right and equal, complete enlightenment.”
What is it for a Bodhisattva not to have a mind that flees when asked for something?
The Bodhisattva thinks: “If it were so, then it would not be the path of unsurpassed, right and equal, complete enlightenment.”
What is it for a Bodhisattva to give away what he possesses?
When a Bodhisattva first generates the aspiration for enlightenment, when giving, he does not say: “This can be given, this cannot be given.”
What is it for a Bodhisattva to give and then have no regret?
Because of the power of compassion, after giving, he does not regret it.
What is it for a Bodhisattva not to doubt profound Dharma?
Because of the power of the merit of respectful faith, he does not doubt profound Dharma.
The above are the six things from which the Great Bodhisattva abiding in the Sixth Ground stays away.
A Bodhisattva does not cling to self, therefore is completely without self.
A Bodhisattva does not cling to sentient beings, does not cling to life-span, does not cling to living beings, up to knowledge and perception; therefore, all dharmas ultimately do not truly exist.
A Bodhisattva does not cling to the view of annihilation. Since there is no dharma that is annihilated, all dharmas completely do not arise.
A Bodhisattva does not cling to the view of permanence. Since dharmas do not arise, they also do not eternally remain.
A Bodhisattva does not become associated with clinging firmly to characteristics, therefore there are no afflictions.
A Bodhisattva does not become associated with creating causes and conditions based on views of attachment; therefore, all views are not truly existent.
Bodhisattvas do not cling to names and forms; therefore, names and forms, the sense spheres, and characteristics are all not truly existent.
Bodhisattvas do not cling to the five aggregates, do not cling to the eighteen realms, and do not cling to the twelve sense bases; therefore, the nature of all phenomena is not truly existent.
Bodhisattvas do not cling to the three realms; therefore, the nature of the three realms is not truly existent.
Bodhisattvas are not in accordance with the arising of thoughts, are not in accordance with the making of vows, and are not in accordance with creation, dependence, or support; therefore, the nature of all phenomena is empty.
Bodhisattvas do not cling to the view of taking refuge in the Buddha, because seeing taking refuge in the Buddha is not seeing the Buddha.
Bodhisattvas do not cling to the view of taking refuge in the Dharma, because the Dharma cannot be seen.
Bodhisattvas do not cling to the view of taking refuge in the Sangha, because the unconditioned nature of the Sangha cannot be relied upon.
Bodhisattvas do not cling to the view of taking refuge in precepts, because offenses and non-offenses are both without attachment.
The above are the twenty things that the Great Bodhisattvas abiding on the Seventh Ground should not cling to.
Bodhisattvas are in accordance with the complete emptiness and therefore possess all phenomena, with their own characteristics being empty.
Bodhisattvas realize signlessness, therefore they do not recollect any signs.
Bodhisattvas know that there is no creation, therefore they do not create within the three realms.
Bodhisattvas, through the purity of the three aspects, possess the ten wholesome deeds.
Because Bodhisattvas possess wisdom and compassion toward all sentient beings, they attain great compassion.
Because Bodhisattvas do not remember or conceive of any sentient beings, they fully adorn and purify the Buddha lands.
Bodhisattvas observe all phenomena equally, therefore they neither diminish nor increase any phenomenon.
Because Bodhisattvas know the true nature of all phenomena, and because the true nature of all phenomena is not something that can be known.
Because all phenomena neither arise, cease, nor are created, Bodhisattvas attain the Patient Endurance of Non-arising.
Because they know that names and forms do not arise, Bodhisattvas attain the Wisdom of Non-arising.
Because the mind does not manifest the two aspects, Bodhisattvas expound all phenomena as having one aspect.
Because all phenomena are not differentiated, Bodhisattvas destroy the characteristics of discrimination.
Because limitless thoughts and memories, whether great or small, are all transformed, Bodhisattvas transform the functioning of recollection.
Because the views held by Śrāvakas and Pratyekabuddhas are transformed, Bodhisattvas transform views.
Because all afflictions are cut off, Bodhisattvas transform afflictions.
Because they attain Omniscient Wisdom, Bodhisattvas have concentration and wisdom equally balanced.
Bodhisattvas remain unmoved by the three realms, therefore their minds become harmonized and obedient.
Bodhisattvas restrain the six faculties, therefore their minds become tranquil.
Because Bodhisattvas attain the Buddha eye, they attain unobstructed wisdom.
Because Bodhisattvas relinquish the six sense objects, they are not tainted by attachment and love.
The above are the twenty things that the Great Bodhisattvas abiding on the Seventh Ground must fully accomplish.
What is meant by a Great Bodhisattva entering in accordance with the minds of sentient beings?
A Great Bodhisattva uses a single thought to clearly know the minds and mental factors of all sentient beings.
What is meant by a Great Bodhisattva traveling among the various miraculous powers?
A Great Bodhisattva uses miraculous powers to go from one Buddha land to another Buddha land, yet has no recollection of Buddha lands.
What is meant by a Great Bodhisattva observing the Buddha lands?
A Great Bodhisattva, while remaining in their own land, sees immeasurable Buddha lands, yet does not think of or remember Buddha lands.
What is meant by a Great Bodhisattva adorning their own land like the Buddha land they have seen?
A Great Bodhisattva, while in the position of a Wheel-Turning Sage King, travels throughout the three-thousand-great-thousand worlds to personally adorn their own land.
What is meant by a Great Bodhisattva truly observing the Buddha’s body?
A Great Bodhisattva truly observes the Dharma Body.
The above are the five practices fully possessed by Great Bodhisattvas abiding on the Eighth Ground.
What is meant by a Great Bodhisattva knowing the superior and inferior faculties of beings?
A Great Bodhisattva, abiding in the Buddha’s Ten Powers, knows the superior and inferior faculties of all sentient beings.
What is meant by a Great Bodhisattva adorning and purifying the Buddha land?
It means that by purifying sentient beings, the Buddha land becomes pure.
What is meant by a Great Bodhisattva abiding in the Illusory Samadhi?
A Great Bodhisattva abiding in this samadhi is able to accomplish all activities, yet does not give rise to mental characteristics.
What is meant by a Great Bodhisattva constantly entering samadhi?
A Great Bodhisattva attains the Birth-Result Samadhi.
What is meant by a Great Bodhisattva manifesting a body according to the wholesome roots of sentient beings?
A Great Bodhisattva knows which wholesome roots sentient beings are in accordance with, and accordingly takes birth in a body to teach and bring sentient beings to accomplishment.
The above are the five things that Great Bodhisattvas abiding on the Eighth Ground fully possess.
O Subhūti! Great Bodhisattvas receive the infinite worlds within the sphere of their own transformation, and receive sentient beings in the immeasurable worlds of the ten directions. In accordance with the Dharma of all Buddhas, they transform and guide beings wherever they should be guided, causing them to attain liberation.
Because Great Bodhisattvas fully possess the six Pāramitās, they attain exactly what they have vowed and sought.
Because Great Bodhisattvas rely on the power of unobstructed eloquence arising from loving-kindness, they know the languages of gods, dragons, and gandharvas.
Because Great Bodhisattvas attain accomplishment in birth through the womb, they are always transformed births in every lifetime.
Because Great Bodhisattvas attain accomplishment in family, they are always born into noble families.
Because Great Bodhisattvas attain accomplishment in place of birth, they are born into the lineage of Kṣatriyas or Brahmins.
Great Bodhisattvas, according to the clan of the Bodhisattvas who were born in the past, are born within it, and thus their names and identities are accomplished.
Great Bodhisattvas use only Great Bodhisattvas as their retinue, and thus their retinue is accomplished.
When Great Bodhisattvas are born, their light shines throughout immeasurable, boundless worlds, and they do not cling to the mark of light; therefore, their birth is accomplished.
When Great Bodhisattvas renounce the household life, immeasurable heavenly beings follow and attend upon them, and they are determined to lead sentient beings to the fruits of the Three Vehicles; therefore, their renunciation is accomplished. The adornment of the Bodhi tree by Great Bodhisattvas is accomplished; that is, the Bodhi tree has roots made of pure gold, and the seven treasures form its trunk, branches, twigs, and leaves. The light of the trunk, branches, twigs, and leaves shines throughout as many asamkhyeya great thousandfold worlds in the ten directions.
Great Bodhisattvas fully accomplish all virtuous merits, and therefore pure sentient beings are attained, and the Buddha land is also purified.
These above are the twelve dharmas that Great Bodhisattvas on the Ninth Ground fully accomplish.
How should one know that Great Bodhisattvas abiding on the Tenth Ground are the same as the Buddha?
O Subhuti! If Great Bodhisattvas possess the six Perfections, the four Foundations of Mindfulness, and up to the eighteen uncommon qualities and Omniscient Wisdom, having eliminated all afflictions and habitual tendencies, then this is called knowing that Great Bodhisattvas abiding on the Tenth Ground are the same as the Buddha.
O Subhuti! Great Bodhisattvas abiding on this Tenth Ground use the power of skillful means to practice the six Perfections, the four Foundations of Mindfulness, and up to practicing the eighteen uncommon qualities. They transcend the Ground of Pure Mind, the Ground of Nature, the Ground of the Eight Persons, the Ground of Seeing, the Ground of Diminishing Desire, the Ground Free from Desire, the Ground of What Has Been Accomplished, the Ground of Pratyekabuddhas, and the Ground of Bodhisattvas. Having surpassed these nine levels and abiding in the Buddha Ground, these are the ten grounds of Bodhisattvas.
Thus, O Subhuti! This is called the Great Bodhisattva’s approach toward the Great Vehicle.
Chapter 21: ARRIVAL
The Buddha said to Subhuti:
O Subhuti! You asked: From where does this Great Vehicle depart, and where does it come to abide?
The Buddha said:
O Subhuti! This Great Vehicle manifests from within the Three Realms and comes to abide in the Wisdom of All-Knowing, because phenomena are non-dual.
Why is this?
The Great Vehicle and the Wisdom of All-Knowing are two dharmas that neither unite nor separate, without form, without appearance, without opposition or comparison; they are of one characteristic, which is precisely the absence of characteristics.
If there is someone who wishes for true reality to manifest, that person wishes for the unconditioned, signless Dharma to manifest. If there is someone who wishes for suchness, Dharma-nature, and the inconceivable nature to manifest, that person wishes for the unconditioned, signless Dharma to manifest.
If there is someone who wishes for the emptiness of form to manifest, that person wishes for the unconditioned, signless Dharma to manifest. If there is someone who wishes for feeling, perception, formations, and consciousness to manifest, that person wishes for the unconditioned, signless Dharma to manifest.
Why?
O Subhūti! The empty characteristic of form does not exist outside the three realms, nor does it abide in the Wisdom of All-Knowing; the empty characteristics of feeling, perception, formations, and consciousness do not exist outside the three realms, nor do they abide in the Wisdom of All-Knowing. Why? Because form and the characteristic of form are empty; feeling, perception, formations, consciousness, and the characteristic of consciousness are also empty.
If there is someone who wishes for the empty characteristic of the eye to manifest, that person wishes for the unconditioned, signless Dharma to manifest. If there is someone who wishes for the empty characteristics of the ear, nose, tongue, body, and mind to manifest, that person wishes for the unconditioned, signless Dharma to manifest.
If there is someone who wishes that even the empty characteristic of the feelings arising from mind-contact as a condition does not manifest, that person wishes for the unconditioned, signless Dharma to manifest.
Why? O Subhūti! The empty characteristic of the eye does not arise outside the three realms, nor does it abide in the Wisdom of All-Knowing; the empty characteristic of the feelings arising from mind-contact as a condition does not arise outside the three realms, nor does it abide in the Wisdom of All-Knowing. Why? Because the eye and the characteristics of the eye are empty, and even the feelings arising from mind-contact as a condition and their characteristics are empty.
If there is someone who wishes for the characteristics of dreams to manifest, that person wishes for the unconditioned, signless Dharma to manifest.
If there is someone who wishes for illusions, mirages, echoes, reflections, and transformations to manifest, that person wishes for the unconditioned, signless Dharma to manifest.
Why?
O Subhūti! The characteristic of dreams does not arise outside the three realms, nor does it abide in the Wisdom of All-Knowing; the characteristics of illusions, mirages, echoes, reflections, and transformations do not arise outside the three realms, nor do they abide in the Wisdom of All-Knowing. Why? Because dreams and the characteristics of dreams are empty, and even transformations and the characteristics of transformations are empty.
If there is someone who wishes for the Perfection of Giving to manifest, that person wishes for the unconditioned, signless Dharma to manifest.
If there is someone who wishes for the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Prajñā to arise, then that person wishes for the unconditioned, signless Dharma to manifest.
Why?
O Subhūti! The Perfection of Giving does not arise outside the three realms, nor does it abide in the Wisdom of All-Knowing; the Perfection of Morality up to the Perfection of Prajñā does not arise outside the three realms, nor do they abide in the Wisdom of All-Knowing. Why? Because dāna and the characteristic of dāna are empty; the Perfection of Morality, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, the Perfection of Prajñā, and the characteristic of the Perfection of Prajñā are empty.
If there is someone who wishes for inner emptiness up to the emptiness of the non-existent and existent dharmas to manifest, that person wishes for the unconditioned, signless Dharma to manifest.
Why?
O Subhūti! The characteristic of inner emptiness up to the characteristic of the emptiness of the non-existent and existent dharmas does not arise outside the three realms, nor does it abide in the Wisdom of All-Knowing. Why? Because inner emptiness and the nature of inner emptiness are empty, and up to the emptiness of the non-existent and existent dharmas and the nature of the emptiness of the non-existent and existent dharmas are empty.
If there is someone who wishes for the Four Foundations of Mindfulness to manifest, that person wishes for the unconditioned, signless Dharma to manifest. Why? Because the nature of the Four Foundations of Mindfulness does not arise outside the three realms, nor does it abide in the Wisdom of All-Knowing. Why? Because the Four Foundations of Mindfulness and their nature are empty.
If there is someone who wishes for the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path to manifest, that person wishes for the unconditioned, signless Dharma to manifest. Why? Because the nature of the Noble Eightfold Path does not arise outside the three realms, nor does it abide in the Wisdom of All-Knowing. Why? Because the Noble Eightfold Path and its nature are empty; up to the Eighteen Unshared Qualities of a Buddha, it is the same.
O Subhūti! If there is someone who wishes for an Arhat to manifest, that person wishes for the unconditioned, signless Dharma to manifest.
If there is someone who wishes for a Pratyekabuddha to manifest, then that person wishes for the unconditioned, signless Dharma to manifest.
If there is someone who wishes for the Tathāgata, the Worthy One, the Perfectly Enlightened One to manifest, that person wishes for the unconditioned, signless Dharma to manifest.
Why?
O Subhūti! The nature of an Arhat, the nature of a Pratyekabuddha, and the nature of a Buddha do not arise outside the three realms, nor do they abide in the Wisdom of All-Knowing. Why? Because the nature of an Arhat and the nature of an Arhat are empty; the nature of a Pratyekabuddha and the nature of a Pratyekabuddha are empty; Buddha-nature and Buddha-nature are empty.
If there is someone who wishes for the manifestation of the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, the path of the Pratyekabuddha, the Buddha path, and the Wisdom of All Modes, that person wishes for the unconditioned, signless Dharma to manifest.
As stated above, if there is someone who wishes to establish a false name designation for a general and imaginary “person,” merely by verbal expression, then this person wishes to make the formless Dharma manifest. Why? Because names and words are empty, are not outside the three realms, and also do not abide in the Omniscient Wisdom. Why? Because the characteristic of names and words—the characteristic of names and words is empty; up to the establishment of designations, it is likewise so. This person wishes to make manifest the Dharma that is unborn and undying, neither defiled nor pure, not made by action. This person wishes to make the formless Dharma manifest. Why? Because the unborn, up to what is not a created dharma, is not outside the three realms and does not abide in Omniscient Wisdom. Why? Because the nature of the unborn, up to the nature of the uncreated, is the nature of emptiness.
O Subhūti! Because of the causes and conditions mentioned above, this Great Vehicle emerges from the three realms and comes to abide in the wisdom of Omniscience, because it is unmoving.
O Subhūti! You ask: Where does this Great Vehicle come to abide?
O Subhūti! This Great Vehicle has no place of abiding, because all dharmas have no characteristic of abiding. If this Great Vehicle had an abiding place, then it would not be abiding.
O Subhūti! For example, the nature of Dharma is unborn, undying, not defiled, not pure, not arisen, not made, neither abiding nor non-abiding. O Subhūti! This Great Vehicle is also like this: it neither abides nor does it not abide. Why? Because the nature of Dharma neither abides nor does it not abide. Why? Because the nature of Dharma is empty, up to the nature of the uncreated; the nature of the uncreated is empty. Other dharmas are also the same.
O Subhūti! Because of this cause and condition, this vehicle has no place of abiding, because the dharma of non-abiding is unmoving. O Subhūti! You ask: Who will sit in this Great Vehicle and depart?
O Subhūti! No one sits in this Great Vehicle to depart. Why? Because this Great Vehicle, the person who departs, and the dharmas used during the departure are all truly nonexistent.
If all dharmas are truly nonexistent, then by what dharma can one depart? Why? Because the self is truly nonexistent, and even the knower and the seer are truly nonexistent, because they are completely pure.
The inconceivable nature is truly nonexistent, because it is pure.
The five aggregates, the twelve sense bases, and the eighteen elements are truly nonexistent, because they are completely pure.
The Perfection of Giving up to the Perfection of Wisdom are truly nonexistent, because they are completely pure.
Inner emptiness up to the emptiness of what is neither dharma nor non-dharma are truly nonexistent, because they are completely pure.
The Four Foundations of Mindfulness up to the Eighteen Unshared Qualities of a Buddha are truly nonexistent, because they are completely pure.
The Stream-enterer up to Bodhisattvas and Buddhas are truly nonexistent, because they are completely pure.
The fruits of Stream-entry up to the Wisdom of All Aspects are truly nonexistent, because they are completely pure.
The unborn, undying, not defiled, not pure, non-arising, uncreated are truly nonexistent, because they are completely pure.
The past life, future life, present life, birth, abiding, and cessation are truly nonexistent, because they are completely pure.
Increase and decrease are truly nonexistent, because they are completely pure. Because of what dharmas are they truly nonexistent?
O Subhūti! Because the nature of Dharma is truly nonexistent, they are truly nonexistent.
Because suchness, ultimate reality, the inconceivable nature, the characteristic of Dharma, and the position of Dharma are truly nonexistent, they are truly nonexistent.
Because the Perfection of Giving up to the Perfection of Wisdom are truly nonexistent, they are truly nonexistent.
Because inner emptiness up to the emptiness of what is neither dharma nor non-dharma are truly nonexistent, they are truly nonexistent.
Because the Four Foundations of Mindfulness up to the Unshared Qualities are truly nonexistent, they are truly nonexistent.
Because Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and Buddhas are truly nonexistent, they are truly nonexistent.
Because the fruits of Stream-entry, Once-returning, Non-returning, Arhatship, the path of Pratyekabuddha, and the Buddha path are truly nonexistent, they are truly nonexistent.
Because the unborn, undying, up to the non-arising and uncreated are truly nonexistent, they are truly nonexistent.
Furthermore, because the First Ground up to the Tenth Ground are truly nonexistent, they are truly nonexistent, because all are emptiness.
What are the First Ground up to the Tenth Ground? They are precisely: the Ground of Accumulated Wisdom, the Ground of Nature, the Ground of the Eight Persons, the Ground of Seeing, the Ground of Diminished Desire, the Ground Free from Desire, the Ground of Having Accomplished One’s Work, the Ground of Pratyekabuddha, the Bodhisattva Ground, and the Buddha Ground.
Within inner emptiness up to the emptiness of what is neither dharma nor non-dharma, the First Ground up to the Tenth Ground are not truly existent.
Why? Because the First Ground is neither attained nor not attained, up to the Tenth Ground, which is neither attained nor not attained, because they are completely pure.
Within inner emptiness up to the emptiness of what is neither dharma nor non-dharma, the accomplishment of sentient beings is truly nonexistent, and the purification of Buddha realms is truly nonexistent, because they are completely pure.
Within inner emptiness up to the emptiness of what is neither dharma nor non-dharma, the five kinds of eyes are truly nonexistent, because they are completely pure.
O Subhūti! Therefore, because all dharmas are truly nonexistent, the Great Bodhisattva sits in this Great Vehicle, emerges from the three realms, and abides in the wisdom of Omniscience.
Chapter 22: SURPASSING
The long-lived Subhūti said to the Buddha:
Venerable World-Honored One! The Great Vehicle and the people of the Great Vehicle surpass all worldly beings and gods, humans, and asuras.
Venerable World-Honored One! This Great Vehicle is equal to empty space.
Just as empty space contains immeasurable, boundless, countless numbers of sentient beings, likewise this Great Vehicle embraces immeasurable, boundless, countless numbers of sentient beings.
This Great Vehicle does not see a place of coming, does not see a place of going, and does not see a place of abiding.
This Great Vehicle does not truly have the past, does not truly have the future, and does not truly have the present. The equality of the three times is this Great Vehicle. Therefore it is called the Great Vehicle.
The Buddha taught:
That is correct, Subhūti! The Great Vehicle of the Great Bodhisattva is the six pāramitās: the perfection of generosity, the perfection of morality, the perfection of patience, the perfection of diligence, the perfection of meditation, and the perfection of wisdom.
There is also the Great Vehicle of the Great Bodhisattva, which is all dhāraṇī gates and all samādhi gates, such as the Śūraṅgama Samādhi, up to the samādhi of freedom from attachment, like empty space that is undefiled.
There is also the Great Vehicle of the Great Bodhisattva, which is the Dharma of internal emptiness up to the emptiness of the absence of phenomena and the existence of phenomena.
There is also the Great Vehicle of the Great Bodhisattva, which is the four foundations of mindfulness up to the eighteen exclusive qualities of a Buddha.
Subhūti! As you said, this Great Vehicle surpasses all worldly beings and gods, humans, and asuras.
Subhūti! If the desire realm were truly real, not false; if it were the truth of reality, not distorted; if it were permanent and indestructible; if it were not a nonexistent dharma, then this Great Vehicle could not surpass all worldly beings and gods, humans, and asuras.
Because the desire realm is false, is formed from thoughts, discriminations, and the combination of names? possessing all characteristics of impermanence and destruction, and is a nonexistent dharma, therefore this Great Vehicle surpasses all worldly beings and gods, humans, and asuras.
Subhūti! If the form realm and the formless realm truly existed, were not false; if they were the truth of reality, not distorted; if they were permanent and indestructible; if they were not nonexistent dharmas, then this Great Vehicle could not surpass all worldly beings and gods, humans, and asuras.
Because the form realm and the formless realm are false, formed from thoughts, discriminations, and the combination of names? possessing all characteristics of impermanence and destruction, and are nonexistent dharmas, therefore this Great Vehicle surpasses all worldly beings and gods, humans, and asuras.
Subhūti! If the form aggregate up to the feelings arising from mind-contact as a condition were truly existent, not false; if they were the truth of reality, not distorted; if they were permanent and indestructible; if they were not nonexistent dharmas, then this Great Vehicle could not surpass all worldly beings and gods, humans, and asuras.
Because the form aggregate up to the feelings arising from mind-contact as a condition are false, are formed from recollection, imagination, discrimination, and the combination of names? possessing all characteristics of impermanence and destruction, and are not truly existent dharmas, therefore this Great Vehicle cannot surpass all worldly beings and gods, humans, and asuras.
Subhūti! If the nature of Dharma, the ultimate reality, and the inconceivable nature were existent dharmas, not nonexistent dharmas, then this Great Vehicle could not surpass all worldly beings and gods, humans, and asuras.
Because the nature of Dharma up to the inconceivable nature has no dharma, no non-dharma, therefore this Great Vehicle surpasses all worldly beings and gods, humans, and asuras.
Subhūti! If the perfection of generosity up to the perfection of wisdom were existent dharmas and not nonexistent dharmas, then this Great Vehicle could not surpass all worldly beings and gods, humans, and asuras.
Because from the perfection of generosity up to the perfection of wisdom there is no dharma and no non-dharma, therefore this Great Vehicle surpasses all worldly beings and gods, humans, and asuras.
Subhūti! If the Dharma of internal emptiness up to the emptiness of the absence of phenomena and the existence of phenomena were existent dharmas and not nonexistent dharmas, then this Great Vehicle could not surpass all worldly beings and gods, humans, and asuras.
Because the Dharma of internal emptiness up to the emptiness of the absence of phenomena and the existence of phenomena has no dharma and no non-dharma, therefore this Great Vehicle surpasses all worldly beings and gods, humans, and asuras.
Subhūti! If the four foundations of mindfulness up to the eighteen exclusive qualities of a Buddha were existent dharmas and not nonexistent, then this Great Vehicle could not surpass all worldly beings and gods, humans, and asuras.
Because the four foundations of mindfulness up to the eighteen exclusive qualities of a Buddha have no dharma and no non-dharma, therefore this Great Vehicle surpasses all worldly beings and gods, humans, and asuras.
Subhūti! If the Dharma of the eight-person stage, 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 Dharma of the Buddha were existent dharmas and not nonexistent dharmas, then this Great Vehicle could not surpass all worldly beings and gods, humans, and asuras.
Because from the nature of the Dharma of the eight-person stage up to the Dharma of the Buddha there is no dharma and no non-dharma, therefore this Great Vehicle surpasses all worldly beings and gods, humans, and asuras.
Subhūti! If the stage of inherent nature, the eight-person stage, the stream-enterer stage up to Buddhahood were existent dharmas and not nonexistent dharmas, then this Great Vehicle could not surpass all worldly beings and gods, humans, and asuras.
Because from the stage of inherent nature up to all Buddhas there is no dharma and no non-dharma, therefore this Great Vehicle surpasses all worldly beings and gods, humans, and asuras.
Subhūti! If all worldly beings and gods, humans, and asuras were existent dharmas and not nonexistent dharmas, then this Great Vehicle could not surpass all worldly beings and gods, humans, and asuras.
Because all worldly beings and gods, humans, and asuras have no dharma and no non-dharma, therefore this Great Vehicle surpasses all worldly beings and gods, humans, and asuras.
Subhūti! If, from the time a Great Bodhisattva first arouses the mind of enlightenment until sitting upon the seat of enlightenment, all the thoughts during that period were existent dharmas and not nonexistent dharmas, then this Great Vehicle could not surpass all worldly beings and gods, humans, and asuras.
Because all the thoughts in the interval from the time a Great Bodhisattva arouses the mind of enlightenment until sitting upon the seat of enlightenment have no dharma and no non-dharma, therefore this Great Vehicle surpasses all worldly beings and gods, humans, and asuras.
Subhūti! If the diamond-like wisdom of a Great Bodhisattva were an existent dharma and not a nonexistent dharma, then this Great Bodhisattva would be unable to know that all bonds and habitual tendencies have no dharma and no non-dharma, and thus attain omniscience.
Because the diamond-like wisdom has no dharma and no non-dharma, the Great Bodhisattva knows that all bonds and habitual tendencies have no dharma and no non-dharma and attains omniscience. Therefore, this Great Vehicle cannot surpass all worldly beings and gods, humans, and asuras.
Subhūti! 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 worldly beings and gods, humans, and asuras.
Because the thirty-two marks are without dharma, not being a dharma, the majestic virtue of all Buddhas shines forth, surpassing all beings in the world, including Heaven, Humans, and Asuras.
O Subhūti! If the light of the Buddhas were a dharma that truly exists, and not a non-dharma, then it could not shine throughout as many Buddha lands as there are grains of sand in the Ganges.
Because the light of the Buddhas is without dharma, not being a dharma, it has the ability to shine throughout as many Buddha lands as there are grains of sand in the Ganges.
O Subhūti! If the sixty kinds of adorned sounds of the Buddhas were dharmas that truly exist, and not non-dharmas, then the Buddhas could not, by means of those sixty kinds of adorned sounds, reach throughout the immeasurable asamkhyeya Buddha lands in all ten directions.
O Subhūti! If the Dharma wheel of the Buddhas were a dharma that truly exists, and not a non-dharma, then the Buddhas could not turn the Dharma wheel in such a way that all Śramaṇas, Brāhmaṇas, or Heavenly kings, Māra kings, Brahmā kings, and all beings in the world would be unable to turn it.
Because the Dharma wheel of the Buddhas is without dharma, not being a dharma, the Buddhas have the ability to turn the Dharma wheel, while all Śramaṇas, Brāhmaṇas, heavenly beings, humans, and all other beings in the world are unable to turn it.
O Subhūti! The Buddhas turn the Dharma wheel for sentient beings. If those sentient beings were truly existent dharmas, and not non-dharmas, then it would be impossible to cause those sentient beings to enter Nirvāṇa without remainder.
Because the Buddhas turn the Dharma wheel for sentient beings, and those sentient beings are without dharma, not being a dharma, they can cause those sentient beings to have already attained, to be attaining, and to attain in the future the extinguishment of Nirvāṇa without remainder.
Chapter 23: IDENTICAL WITH EMPTY SPACE
O Subhūti! You say that the Great Vehicle is identical with empty space.
That is correct; the Great Vehicle is identical with empty space.
Venerable Subhuti! Just as space does not have the ten directions, such as east and west, so too the Great Vehicle does not have the ten directions.
Just as space does not have length, shortness, squareness, or roundness, so too the Great Vehicle is not long, short, square, or round.
Just as space does not have the colors blue, yellow, red, white, or black, so too the Great Vehicle does not have the colors blue, yellow, red, white, or black.
Therefore, it is said that the Great Vehicle is the same as space.
Venerable Subhuti! Just as space has no past, future, or present, likewise the Great Vehicle has no past, future, or present.
Just as space neither increases nor decreases, so too the Great Vehicle neither increases nor decreases.
Just as space is neither defiled nor pure, so too the Great Vehicle is neither defiled nor pure.
Just as space is neither born nor destroyed, neither abiding nor changing, so too the Great Vehicle is neither born nor destroyed, neither abiding nor changing.
Just as 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 space does not see, hear, know, or perceive, so too the Great Vehicle does not see, hear, know, or perceive.
Just as space cannot be known, cannot be perceived, cannot be seen, cannot be eliminated, cannot be realized, and cannot be cultivated, so too the Great Vehicle cannot be known, perceived, seen, eliminated, realized, or cultivated.
Therefore, it is said that the Great Vehicle is the same as space.
Venerable Subhuti! Space is not the characteristic of defilement, nor the characteristic of separation.
Likewise, the Great Vehicle is not the characteristic of defilement, nor the characteristic of separation.
Just as 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 space has no beginning of generating the aspiration for enlightenment up to the tenth mind, so too the Great Vehicle has no beginning of generating the aspiration for enlightenment up to the tenth mind.
Just as space has no Dry Wisdom Ground, Nature-of-Cause Ground, Eight-Person Ground, Seeing Ground, Thin Ground, Freedom-from-Desire Ground, or Accomplished Ground, so too the Great Vehicle has no Dry Wisdom Ground up to the Accomplished Ground.
Just as space has no fruit of Stream-enterer, Once-returner, Non-returner, or Arhat, so too the Great Vehicle has no fruit of Stream-enterer up to the fruit of Arhat.
Just as space has no Shravaka Ground or Pratyekabuddha Ground, so too the Great Vehicle has no Shravaka Ground up to Buddha Ground.
Therefore, it is said that the Great Vehicle is the same as space.
Venerable Subhuti! Just as space is neither form nor formlessness, neither visible nor invisible, neither having opposition nor without opposition, neither joined nor scattered, so too the Great Vehicle is neither form nor formlessness, and so on, up to neither joined nor scattered.
Just as space is neither permanent nor impermanent, neither bliss nor suffering, neither self nor non-self, so too the Great Vehicle is neither permanence nor impermanence, bliss, suffering, self, or non-self.
Just as space is neither emptiness nor non-emptiness, neither characteristic nor without characteristic, neither conditioned action nor non-action, so too the Great Vehicle is neither emptiness up to neither non-action.
Just as space is neither peaceful stillness nor non-peaceful stillness, neither separation nor non-separation, so too the Great Vehicle is neither peaceful stillness up to neither separation.
Just as space is neither darkness nor brightness, so too the Great Vehicle is neither darkness nor brightness.
Just as space is neither attainable nor unattainable, so too the Great Vehicle is neither attainable nor unattainable.
Just as space is neither expressible nor inexpressible, so too the Great Vehicle is neither expressible nor not inexpressible.
Therefore, it is said that the Great Vehicle is the same as space.
Venerable Subhuti! As you said, just as space contains immeasurable, boundless, countless sentient beings, so too the Great Vehicle embraces immeasurable, boundless, countless sentient beings.
That is correct. Because sentient beings do not truly exist, one should know that space does not truly exist. Because space does not truly exist, one should know that the Great Vehicle also does not truly exist. Therefore, the Great Vehicle embraces immeasurable, boundless, countless sentient beings.
Why is this so? Because sentient beings, space, and the Great Vehicle are all not truly existent.
Furthermore, Venerable Subhuti! Because the Great Vehicle does not truly exist, one should know that countlessness does not truly exist. Because countlessness does not truly exist, one should know that immeasurability does not truly exist. Because immeasurability does not truly exist, one should know that boundlessness does not truly exist. Because boundlessness does not truly exist, one should know that all phenomena do not truly exist. Therefore, the Great Vehicle embraces immeasurable, boundless, countless sentient beings.
Why is this so? Because sentient beings, space, the Great Vehicle, countlessness, immeasurability, boundlessness, and all phenomena are all not truly existent.
Furthermore, Venerable Subhuti! Because the self, up to the knower and the seer, are all not truly existent, one should know that suchness of phenomena, the nature of phenomena, and ultimate reality do not truly exist.
Because suchness of phenomena, the nature of phenomena, and ultimate reality do not truly exist, one should know that even countlessness, immeasurability, and boundlessness do not truly exist.
Because countlessness, immeasurability, and boundlessness do not truly exist, one should know that all phenomena do not truly exist.
For this reason, the Great Vehicle embraces immeasurable, boundless, countless sentient beings. Why is this so? Because sentient beings, the self, up to the knower and the seer, ultimate reality, boundlessness, and all phenomena are not truly existent.
Furthermore, Venerable Subhuti! Because the self, up to the knower and the seer, are all not truly existent, one should know that the inconceivable nature does not truly exist.
Because the inconceivable nature does not truly exist, one should know that form, feeling, perception, formations, and consciousness do not truly exist.
Because form, feeling, perception, formations, and consciousness do not truly exist, one should know that space does not truly exist.
Because space does not truly exist, one should know that the Great Vehicle does not truly exist.
Because the Great Vehicle does not truly exist, one should know that countlessness, immeasurability, and boundlessness do not truly exist.
Because boundlessness does not truly exist, one should know that all phenomena do not truly exist.
For this reason, the Great Vehicle embraces immeasurable, boundless, countless sentient beings, because the self, up to the knower and the seer, and all phenomena are not truly existent.
Furthermore, Venerable Subhuti! Because the self does not truly exist, up to the knower and the seer not truly existing, one should know that the eye, nose, tongue, body, and mind do not truly exist.
Because the eye, ear, nose, tongue, body, and mind do not truly exist, one should know that space does not truly exist.
Because space does not truly exist, one should know that the Great Vehicle does not truly exist.
Because the Great Vehicle does not truly exist, one should know that the innumerable, immeasurable, boundless, and all dharmas do not truly exist.
For this reason, the Great Vehicle encompasses immeasurable, boundless, innumerable sentient beings. Because the self and all dharmas do not truly exist.
Furthermore, Subhūti! Because the self up to the knower and the seer do not truly exist, one should know that the Perfection of Giving up to the Perfection of Wisdom do not truly exist.
Because the Perfection of Wisdom does not truly exist, one should know that space does not truly exist.
Because space does not truly exist, one should know that the Great Vehicle does not truly exist.
Because the Great Vehicle does not truly exist, one should know that the innumerable, immeasurable, and boundless do not truly exist.
Because the innumerable, immeasurable, and boundless do not truly exist, one should know that all dharmas do not truly exist.
For this reason, the Great Vehicle encompasses immeasurable, boundless, innumerable sentient beings. Why? Because the self, sentient beings, and all dharmas do not truly exist.
Furthermore, Subhūti! Because the self up to the knower and the seer do not truly exist, one should know that inner emptiness up to the emptiness of the non-existence of dharmas and the existence of dharmas do not truly exist.
Because the non-existence of dharmas and the existence of dharmas do not truly exist, one should know that space does not truly exist.
Because space does not truly exist, one should know that the Great Vehicle does not truly exist.
Because the Great Vehicle does not truly exist, one should know that the innumerable, immeasurable, and boundless do not truly exist.
Because the boundless does not truly exist, one should know that all dharmas do not truly exist.
For this reason, the Great Vehicle encompasses immeasurable, boundless, innumerable sentient beings. Why? Because the self, sentient beings, and all dharmas do not truly exist.
Furthermore, Subhūti! Because the self, sentient beings, up to the knower and the seer do not truly exist, one should know that the four foundations of mindfulness up to the non-common dharmas do not truly exist.
Because the non-common dharmas do not truly exist, one should know that space does not truly exist.
Because space does not truly exist, one should know that the Great Vehicle does not truly exist.
Because the Great Vehicle does not truly exist, one should know that the innumerable, immeasurable, and boundless do not truly exist.
Because the boundless does not truly exist, one should know that all dharmas do not truly exist.
For this reason, the Great Vehicle encompasses immeasurable, boundless, innumerable sentient beings. Why? Because the self, sentient beings, and all dharmas do not truly exist.
Furthermore, Subhūti! Because the self, sentient beings, up to the knower and the seer do not truly exist, one should know that the nature stage up to the stage of having accomplished the task do not truly exist.
Because the stage of having accomplished the task does not truly exist, one should know that space does not truly exist. Because space does not truly exist, one should know that the Great Vehicle does not truly exist.
Because the Great Vehicle does not truly exist, one should know that the innumerable, immeasurable, and boundless do not truly exist.
Because the boundless does not truly exist, one should know that all dharmas do not truly exist.
For this reason, the Great Vehicle encompasses immeasurable, boundless, innumerable sentient beings. Why? Because the self, sentient beings, and all dharmas do not truly exist.
Furthermore, Subhūti! Because the self up to the seer and the knower do not truly exist, one should know that the Stream-enterer up to the Arhat do not truly exist.
Because the Arhat does not truly exist, one should know that all dharmas do not truly exist.
For this reason, the Great Vehicle encompasses immeasurable, boundless, innumerable sentient beings. Why? Because they do not truly exist.
Furthermore, Subhūti! Because the self up to the knower and the seer do not truly exist, one should know that the Śrāvaka Vehicle does not truly exist.
Because the Śrāvaka Vehicle does not truly exist, one should know that the Pratyekabuddha Vehicle does not truly exist.
Because the Pratyekabuddha Vehicle does not truly exist, one should know that the Buddha Vehicle does not truly exist.
Because the Buddha Vehicle does not truly exist, one should know that the Śrāvakas do not truly exist.
Because the Śrāvakas do not truly exist, one should know that the Stream-enterer does not truly exist, up to the Buddha does not truly exist.
Because the Buddha does not truly exist, one should know that Omniscient Knowledge does not truly exist.
Because Omniscient Knowledge does not truly exist, one should know that space does not truly exist.
Because space does not truly exist, one should know that the Great Vehicle does not truly exist.
Because the Great Vehicle does not truly exist, the innumerable up to all dharmas do not truly exist.
For this reason, the Great Vehicle encompasses immeasurable, boundless, innumerable sentient beings. Why?
Because they do not truly exist.
Subhūti! Just as within the nature of Nirvāṇa there are immeasurable, boundless, innumerable sentient beings, so too this Great Vehicle encompasses immeasurable, boundless, innumerable sentient beings.
For this reason, it is said that the Great Vehicle is equal to space and also encompasses immeasurable, boundless, innumerable sentient beings.
Subhūti! As you have said, this Great Vehicle has no place of coming, no place of going, and no place of abiding. It is so. This Great Vehicle has no place of coming, no place of going, and no place of abiding. Why? Because the characteristics of all dharmas do not move, therefore dharmas have no place of coming, no place of going, and no place of abiding.
Why? Subhūti! Form does not come from anywhere, nor does it go anywhere, nor does it have a place of abiding. 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 a place of abiding.
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 a place of abiding.
The nature of form up to the nature of consciousness does not come from anywhere, nor does it go anywhere, nor does it have a place of abiding.
The characteristics of form up to the characteristics of consciousness do not come from anywhere, nor do they go anywhere, nor do they have a place of abiding.
Just as with the five aggregates, the twelve sense bases, the eighteen elements, and the six great elements, so it is likewise. The eye, the dharma of the eye, the suchness of the eye, the nature of the eye, the characteristic of the eye, up to 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 a place of abiding.
Subhūti! Suchness, the dharma of suchness, suchness as such, the nature of suchness, the characteristic of suchness, 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 a place of abiding.
Subhūti! The Perfection of Giving up to the dharma of the Perfection of Giving, the suchness of the Perfection of Giving, the nature of the Perfection of Giving, and the characteristics of the Perfection do not come from anywhere, nor do they go anywhere, nor do they have a place of abiding.
The four foundations of mindfulness, the dharmas of the four foundations of mindfulness, the suchness of the four foundations of mindfulness, the nature of the four foundations of mindfulness, and the characteristics of the four foundations of mindfulness do not come from anywhere, nor do they go anywhere, nor do they have a place of abiding, up to the eighteen non-common dharmas, which are likewise.
Subhūti! The Bodhisattva, the dharma of the Bodhisattva, the suchness of the Bodhisattva, the nature of the Bodhisattva, and the characteristics of the Bodhisattva do not come from anywhere, nor do they go anywhere, nor do they have a place of abiding.
The Buddha, the dharma of the Buddha, the suchness of the Buddha, the nature of the Buddha, and the characteristics of the Buddha do not come from anywhere, nor do they go anywhere, nor do they have a place of abiding.
Supreme Perfect Enlightenment, the dharma of Enlightenment, the suchness of Enlightenment, the nature of Enlightenment, and the characteristics of Enlightenment do not come from anywhere, nor do they go anywhere, nor do they have a place of abiding.
Subhūti! The conditioned, the dharma of the conditioned, the suchness of the conditioned, the nature of the conditioned, and the characteristics of the conditioned do not come from anywhere, nor do they go anywhere, nor do they have a place of abiding.
The unconditioned, the dharma of the unconditioned, the suchness of the unconditioned, the nature of the unconditioned, and the characteristics of the unconditioned do not come from anywhere, nor do they go anywhere, nor do they have a place of abiding.
For this reason, this Great Vehicle does not see a place of coming, does not see a place of going, and does not see a place of abiding.
O Subhuti! As you have said, this Great Vehicle, in the past, future, and present are all truly nonexistent; this Great Vehicle is called equality of the three times, and therefore it is called the Great Vehicle.
That is correct, Subhuti! This Great Vehicle is not truly existent in the past, not truly existent in the future, and not truly existent in the present; it is equal in the three times, and therefore it is called the Great Vehicle.
Why? Because the past is empty, the future is empty, and the present is empty. The equality of the three times is empty; the Great Vehicle is empty; the Bodhisattva is empty. Why? This nature of emptiness is neither one, nor two, nor different; therefore it is called the equality of the three times, and it is the Dharma of the Great Vehicle of the Great Bodhisattvas.
In this Great Vehicle, equality and non-equality are both truly unattainable; defilement and non-defilement, anger and non-anger, ignorance and non-ignorance, arrogance and non-arrogance are all unattainable, and even all wholesome dharmas and unwholesome dharmas are not truly existent.
In this Great Vehicle, permanence and impermanence, happiness and suffering, reality and unreality, self and non-self are all not truly existent.
In this Great Vehicle, the Desire Realm, the Form Realm, and the Formless Realm are all not truly existent; transcending the Desire Realm, transcending the Form Realm, and transcending the Formless Realm are also not truly existent.
Why? Because this Great Vehicle itself is not truly existent.
Subhuti! Form, feeling, perception, formations, and consciousness of the past—the form, feeling, perception, formations, and consciousness of the past are empty. Form, feeling, perception, formations, and consciousness of the future—the form, feeling, perception, formations, and consciousness of the future are empty. Form, feeling, perception, formations, and consciousness of the present—the form, feeling, perception, formations, and consciousness of the present are empty.
Within the nature of emptiness, the form, feeling, perception, formations, and consciousness of the past, future, and present are all not truly existent. Why? Because within the nature of emptiness, even emptiness itself is not truly existent; how much less could within the nature of emptiness there be the five aggregates of the three times?
Subhuti! Within the six perfections, the past, future, and present are all not truly existent. Within the equality of the three times, the six perfections are also not truly existent. Why? Because within equality, the past, future, and present are all not truly existent. Within equality, even equality itself is not truly existent; how much less could within equality there be the past, present, and future?
Just as with the six perfections, the four foundations of mindfulness up to the eighteen unique qualities of a Buddha are the same.
Subhuti! In the past, future, and present, ordinary beings are not truly existent. Within the equality of the three times, ordinary beings are also not truly existent.
Why? Because sentient beings, up to the knower and the seer, are all not truly existent.
Subhuti! In the past, future, and present, the Hearers, Pratyekabuddhas, Bodhisattvas, and Buddhas are all not truly existent. Within the equality of the three times, the Hearers, Pratyekabuddhas, Bodhisattvas, and Buddhas are also all not truly existent.
Why? Because sentient beings, up to the knower and the seer, are all not truly existent.
Subhuti! A Great Bodhisattva abiding in the Perfection of Wisdom, learning the characteristic of equality of the three times, will attain the complete wisdom of omniscience. This is called the Great Vehicle of the Great Bodhisattva, and it is also precisely the characteristic of equality of the three times.
A Great Bodhisattva abiding herein surpasses all worldly beings, gods, humans, and asuras, and accomplishes the wisdom of omniscience.
At that time, Venerable Subhuti said:
World-Honored One, excellent, excellent! This Great Vehicle of the Great Bodhisattva—those Great Bodhisattvas of the past who learned within it attained the wisdom of omniscience. The Great Bodhisattvas of the future who learn within it will attain the wisdom of omniscience. The Great Bodhisattvas of the present in the countless, innumerable lands throughout the ten directions also learn within it and attain the wisdom of omniscience.
World-Honored One, therefore this Great Vehicle is truly the Great Vehicle of the Great Bodhisattvas.
The Buddha said:
That is correct. The Buddhas of the past, future, and present, by learning in this Great Vehicle, have attained, will attain, and are now attaining the wisdom of omniscience.