Radiant Praise Prajñāpāramitā Sūtra
VOLUME 8
Chapter 19: THE SOURCE FROM WHICH IT IS EXPOUNDED
The Buddha said to Subhūti:
As you asked: From where does the Vehicle arise? Where does the Vehicle abide? Who is the person who accomplishes the Vehicle?
It arises from the Three Realms and abides in the Wisdom of All-Knowing. If there were something that originally did not arise, there would be no beginning from which it could arise. Why? Because the Great Vehicle and the Wisdom of All-Knowing—these two dharmas are neither combined nor separated, neither form nor visible, without grasping or relinquishing; they have only one characteristic, namely, the characteristic of no characteristics. Why? Because that dharma of no characteristics has no place from which it arises. The arising of a dharma is merely to make the Dharma Realm arise. If that dharma of no characteristics were to arise, it would be to make that which originally does not arise arise. That dharma of no characteristics does not arise, yet if one wishes to make it arise, it is to wish to make the true fundamental limit arise. If one wishes to make the dharma of no characteristics arise, it is to make the inconceivable Dharma Realm arise; to wish to make the dharma of no characteristics arise is to wish to make the diligent practice of cultivation arise. To wish to make the dharma of no characteristics arise is to wish to make the ?realm of cessation? arise.
Subhūti! In summary, it is to wish to make the Realm of Freedom from Desire? arise. To wish to make the dharma of no characteristics arise is to wish to make the Realm of Extinction? arise.
Subhūti! This is wishing to make the tranquil and empty dharma not arise. If one wishes to make the dharma of no characteristics of form, feeling, perception, formations, and consciousness arise, it is to wish to make the dharma of characteristics arise. Why? Because form itself is emptiness; it arises from the Three Realms and abides in the Wisdom of All-Knowing. Feeling, perception, formations, and consciousness likewise do not exist and are empty; they arise from the Three Realms and abide in the Wisdom of All-Knowing, thus having no place of abiding. Why? Because if understanding that form is emptiness, understanding that feeling, perception, formations, and consciousness are emptiness, and understanding that the eye, ear, nose, tongue, body, and mind are also emptiness, and wishing to make them arise, then it is wishing to make space arise. The eye-consciousness arising from visible form, the ear-consciousness arising from sound, the nose-consciousness arising from smell, the tongue-consciousness arising from taste, the body-consciousness arising from touch, and the mind-consciousness arising from phenomena—the eighteen kinds of conditioned factors mentioned above—are emptiness. Not wishing to make them arise is wishing to make the dharma of no characteristics arise. Why? Subhūti! Because everything seen by the eyes is empty; the ears, nose, tongue, body, and mind are likewise all empty.
Subhūti! The Three Realms are empty, what is seen by the eyes is also empty, arising from the Three Realms and abiding in the Wisdom of All-Knowing, thus having no place of abiding. The six faculties of sensation are also empty; arising from the Three Realms and abiding in the Wisdom of All-Knowing, they have no place of abiding. The receiving and creating activities of the six faculties are all empty and without characteristics. If one wishes to make them arise, it is wishing to make dreams and illusions arise. Why? Because dreams and illusions, the moon reflected in water, banana trees, illusory appearances, and echoes in deep mountains are all naturally so. What is natural is the teaching and transformation of the Tathāgata. The Three Realms are naturally without a place of arising; the Wisdom of All-Knowing has no place of abiding. Why? Subhūti, just as a naturally occurring dream has nothing that can be possessed, so too is magical transformation.
Subhūti! If one wishes to make the Perfection of Giving, the Perfection of Discipline, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Prajñā arise, it is wishing to make the dharma of no characteristics arise. Why? Subhūti! Because the six Perfections are all naturally so, arising from the Three Realms, while the Wisdom of All-Knowing has no place of abiding. Why? Subhūti! Because the six Perfections themselves are natural. That which is natural is emptiness. If one wishes to make the dharma of no characteristics arise, it is wishing to make the dharmas of inner emptiness, outer emptiness, emptiness of both, emptiness of neither, emptiness of near, emptiness of far, and emptiness of true reality arise. Why? Subhūti! Because these seven kinds of emptiness are natural. Because they are natural, they arise from the Three Realms, while the Wisdom of All-Knowing has no place of abiding. Why? Subhūti! Because the seven kinds of emptiness are natural, they are called emptiness; because emptiness itself is empty.
Subhūti! If one wishes to make the dharma of no characteristics arise, it is wishing to make the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the Noble Eightfold Path arise. Why? Because all are naturally empty, arising from the Three Realms, while the Wisdom of All-Knowing has no place of abiding.
Subhūti! If one wishes to make the thirty-seven factors of enlightenment arise, it is wishing to make the dharma of no characteristics arise. Why? Subhūti! Because the thirty-seven factors of enlightenment are themselves natural, they do not arise from the Three Realms, and the Wisdom of All-Knowing has no place of abiding. Why? Because the thirty-seven factors of enlightenment are naturally empty; because they are empty, they are called emptiness.
Subhūti! If one wishes to make the Ten Powers, the Four Fearlessnesses, the Four Unimpeded Discernments, and the Eighteen Unshared Buddha Dharmas all naturally empty, because they are empty they are called emptiness. If one wishes to make the Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and up to the Tathāgata, the Worthy One, the Perfectly Enlightened One, arise, it is wishing to make the dharma of no characteristics arise. Why? Subhūti! Because these three vehicles are also natural, they do not emerge from the Three Realms, and the Wisdom of All-Knowing has no place of abiding. Why? Because the Arhat is natural; because it is natural, it is empty, and therefore called emptiness. The Tathāgata is natural; because it is natural, it is empty, and therefore called emptiness.
Subhūti! If one wishes to make names and designations arise, it is wishing to make the dharma of no characteristics arise. Emptiness, Signlessness, and Wishlessness are the same. If one wishes to make causes and conditions, words and expressions arise, it is wishing to make the dharma of no characteristics arise. Why? Subhūti! Those names and designations are empty; they do not arise from the Three Realms, and the Wisdom of All-Knowing has no place of abiding. Why? Because names and designations are empty; because names and designations are empty, they are called emptiness. Causes and conditions, words and expressions, and all locations are empty; because the locations of all dharmas are empty, they are called emptiness. If one wishes to make non-arising arise, it is wishing to make the dharma of no characteristics arise. Why? Because the dharma of no characteristics is empty, has no location, and because locations are empty, it is called emptiness. If one wishes to make non-extinction, non-thought, non-dust, non-anger, and non-possession arise, it is wishing to make the dharma of no characteristics arise. Why? Because these dharmas are empty; because they are empty, they are called emptiness. Names and designations, causes and conditions, words and expressions, locations, the thirty-seven factors of enlightenment, the Ten Powers, the Four Fearlessnesses, the Four Unimpeded Discernments, and the Eighteen Unshared Buddha Dharmas are likewise so.
Subhūti! Therefore, the Great Vehicle arising from the Three Realms is without a place of arising; it gives rise to the Wisdom of All-Knowing, yet its arising also has no place of arising and there is no movement.
Again, as Subhūti asked: Where does it abide? The mind has no place of abiding, and the Vehicle has no place. Why? Because there is no place of abiding. All dharmas likewise have no place of abiding.
Furthermore, Subhūti! The abiding place of the Vehicle is abiding in non-abiding. The Dharma Realm likewise has no place of abiding, abiding in non-abiding. The Vehicle is also like this, abiding in non-abiding. Just as space does not undergo transformation or change, so too is the Vehicle, abiding in non-abiding. Furthermore, just as non-arising abides in non-abiding, so too is the Vehicle, abiding in non-abiding. Just as non-extinction, non-dust, non-anger, and non-possession abide in non-abiding, so too is the Vehicle, abiding in non-abiding. Why? Because the Dharma Realm is naturally so, abiding in non-abiding. Why? The Dharma Realm is naturally so; because it is natural, the natural is empty, and together with the seven kinds of emptiness there is no possession. The natural is empty; because emptiness has no possession, it is called emptiness.
O Subhuti! Therefore, the vehicle has no place where it abides; abiding in that which has no place of abiding, it does not move or change. Subhuti asked: From what place does abiding arise in order to accomplish the vehicle? The vehicle has no place of arising. Why? Because there is no “from within” from which it arises, and there is no origin-point from which it is produced. All dharmas are without possession; therefore, they do not exist. Since all dharmas are like this, what dharma could arise? Why? Because self, person, life-span are also like this; they also have no suchness, are not something that can be seen, are not something that can be attained, and have been pure from the beginning. Therefore, self, person, life-span, suchness, view, and the Dharma realm cannot be grasped; from the beginning they are all empty. Therefore, the Tathagata also cannot be grasped. That original limit likewise cannot be grasped; from the beginning it has always been pure. Therefore, inconceivable realms cannot be grasped; from the beginning they have always been pure. Therefore, the aggregates, elements, and sense-fields cannot be grasped; from the beginning they have always been pure. The six perfections cannot be grasped; from the beginning they have always been pure. Therefore, the seven emptinesses also cannot be grasped; from the beginning they have always been pure. The foundations of mindfulness, right efforts, spiritual powers, faculties, powers, the seven factors of enlightenment, the eightfold noble path, the thirty-seven aids to enlightenment, the ten powers, the four fearlessnesses, the four forms of unobstructed eloquence, and the eighteen uncommon qualities of the Buddhas also cannot be grasped; from the beginning they have always been pure. The Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and up to the Tathagata, the Worthy One, the Perfectly Enlightened One, all cannot be grasped; from the beginning they have always been pure. The Dharma of the three vehicles and omniscient wisdom cannot be grasped; from the beginning they have always been pure. That which has no arising cannot be grasped; from the beginning it has always been pure. No extinction, no dust, no anger, no dispute, all that is without possession and all that is possessed, cannot be grasped; from the beginning they have always been pure. All matters of the past, future, and present, coming and going, places of dwelling, places of stopping, and places of arising cannot be grasped; from the beginning they have always been pure. Increase and decrease cannot be grasped; from the beginning they have always been pure. Who is the person who will attain that which cannot be grasped? The Dharma realm itself cannot be attained; there is no one who attains it. Why? Because even if one wishes to attain the Dharma realm, it cannot be grasped. If one seeks Arhatship, Pratyekabuddhahood, or Buddhahood and wishes to attain this Dharma, all cannot be grasped. If there is someone who wishes to attain the thirty-seven aids to enlightenment, the ten powers, the four fearlessnesses, the four forms of unobstructed eloquence, and the eighteen uncommon qualities of the Buddhas, these also cannot be grasped; no one can attain them. If there is someone who wishes to attain Unsurpassed Perfect Enlightenment, it also cannot be grasped; the original limit is empty and cannot be grasped. The six perfections and the seven emptinesses are likewise so; all cannot be grasped. Whatever has no arising also has no extinction; no dust, no anger, and no possession all cannot be grasped. Why? Because through correct observation, all are without possession and all cannot be grasped. Whoever wishes to attain the first abiding also cannot grasp it; up to the tenth abiding, it likewise cannot be grasped; from the beginning it has always been pure. Where is there a first abiding? If anyone, through pure observation and manifestation, regards the eightfold stage of the lineage-gotriya Bodhisattva grounds as the ground of possession, the ground of freedom from desire, the ground of accomplished works, the ground of the Pratyekabuddha, the ground of the Bodhisattva path, the ground of Perfect Enlightenment, and the foremost ground, all these cannot be grasped. Those seven emptinesses cannot be grasped. Examining the internal emptiness up to the ten abidings, none can be grasped. The seven emptinesses and the ten abidings are without possession, all cannot be grasped. Why? O Subhuti, the first abiding is merely a name, and therefore cannot be grasped. Up to the tenth abiding, it is the same. Even if there were something to attain, it still cannot be grasped; from the beginning it has always been pure. For the sake of sentient beings, one teaches that internal emptiness cannot be grasped; all sentient beings also cannot be grasped. For the sake of sentient beings, one speaks of the seven aspects of emptiness; that which can be spoken of cannot be grasped; from the beginning it has always been pure. Because of internal emptiness, the Buddha land is purified, yet there is no attainment. The seven emptinesses are natural; the natural is emptiness, therefore the purified Buddha land cannot be grasped; from the beginning it has always been pure. Therefore, internal emptiness and the five eyes cannot be grasped; they are naturally without possession. Natural emptiness is those five eyes; they have no location, and from the beginning they have always been pure.
O Subhuti! Therefore, the Great Bodhisattva, with regard to all things, has nothing to attain; thus he reaches the accomplishment of the non-retrogressing omniscient wisdom of the Great Vehicle.
Chapter 20: NO COMING AND GOING
At that time, the Venerable Subhuti said to the Buddha:
Venerable Deva among Devas! The so-called Great Vehicle is the meaning toward which the Great Vehicle aspires. In the heavenly realms and among worldly human beings, it is the most honored; there is no one who does not revere and turn toward this vehicle, and it is not equal to anything else. It is like space that contains and shelters countless, innumerable people; there is no one who is not protected by it.
Venerable Deva among Devas! The Great Vehicle is also like this. The Great Bodhisattvas protect countless beings that cannot be calculated, and all are liberated through it. The Great Vehicle, when it comes, cannot be seen; when it goes, it cannot be known; it cannot be seen anywhere.
Venerable Deva among Devas! Thus, the Great Vehicle is not seen in the past, future, or present; it is not seen in between, and it is not something that can be obtained. Its name is equal to the three realms; therefore it is called a vehicle, and for this reason it is the Great Vehicle.
At that time, the World-Honored One said to Subhūti:
That is right, that is right! What is called the Great Vehicle is the six pāramitās of the Great Bodhisattvas: the Perfection of Giving, the Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Prajñā.
Subhūti, this is the Great Vehicle of the Great Bodhisattvas.
Furthermore, Subhūti, the Great Vehicle of the Great Bodhisattvas consists of all dhāraṇī gateways, all samādhi gateways, the Śūraṅgama Samādhi, the Equal-to-Emptiness Samādhi, the Liberation Samādhi, the Non-Attachment Samādhi, and the Tranquil Samādhi. These are the Great Vehicle of the Great Bodhisattvas.
Furthermore, Subhūti, the Great Vehicle of the Great Bodhisattvas is understanding clearly the seven emptinesses, the thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, the four kinds of unobstructed eloquence, and the eighteen unique qualities of the Buddhas. These are the Great Vehicle of the Great Bodhisattvas.
Furthermore, Subhūti, it is called the Great Vehicle because in the heavens and in the human world, it is supreme, and there is no one who does not revere and turn toward it. Subhūti, it is like the realm of desire: originally nonexistent, yet even nonexistence itself is nonexistent. It is an equal dharma without difference, impossible to distinguish, without inversion, naturally genuine, enduring and firm, without separation, without union, without dissolution, and never having existed. This is the Great Vehicle; in the heavens and among humans, there is no one who does not revere and turn toward it.
Subhūti, even if at the time when the kalpa-fire completely burns everything, the Bodhisattvas manifest themselves to teach and transform all beings, causing them to know impermanence, that there is nothing lasting, nothing firm, and that all is without possession. Therefore, the Great Vehicle, in the heavens and among humans, is honored and revered by all.
Furthermore, Subhūti, the realm of desire is also like this: equal and without difference, a dharma without inversion, naturally genuine, enduring and firm, without separation, without causes and conditions, without possession, and never possessing anything. This is the Great Vehicle, supreme in the heavens and among humans.
Subhūti, suppose the realm of desire had conceptual thought; then it would be impermanent, inverted, already subject to destruction. All of it would be the dharma of impermanence, without lasting duration, unable to be firm, subject to separation, and without possession.
Subhūti, therefore, the Great Vehicle in the heavenly realm and human realm is the same with regard to the formless realm.
Subhūti, suppose forms are originally empty, all without possession; this is likewise so. It is equal and without difference, a dharma without inversion, naturally genuine, enduring and firm, without separation. It does not exist, and nothing can make it exist. This is the Great Vehicle; in the heavens and among humans, it is the most honored.
Subhūti, suppose there are thoughts and concepts regarding form, and what should be pure is instead inverted, causing it to become pervasive. All are dharmas of impermanence, without lasting duration, unable to be firm, subject to separation, and without possession. Therefore, regarding the Great Vehicle, form, feeling, perception, formations, and consciousness are also like this. The eye, ear, nose, tongue, body, and mind are likewise without difference. Eye-consciousness and forms, ear-consciousness and sounds, nose-consciousness and smells, tongue-consciousness and tastes, body-consciousness and touches, mind-consciousness and dharmas are likewise without difference. All are without possession, distinguishable, sincere, and true. If one clings to them as permanent, lasting, and firm, then it is not the Great Vehicle, because one follows the six things, the mind has conceptual thoughts, causes and conditions create actions, one is deluded and seeks excessively, in order to satisfy oneself. All such dharmas are impermanent, without long-lasting existence, and cannot be firm. Therefore, in the heavens and among humans, the Great Vehicle is the most honored.
Subhūti, suppose the possessions of the dharma realm are all without possession; this is the Great Vehicle, supreme in the heavens and among humans, firm and without a place of arising.
Subhūti, just as the possessions of the dharma realm are without possession, so are actions without possession. Therefore, in the heavens and among humans, the Great Vehicle is the most honored.
Subhūti, suppose all existing possessions of the Tathāgata are without possession, and all possessions of the inconceivable realm of the true original limit are without possession; this is the Great Vehicle. In the heavens and among humans, it is the most honored.
Subhūti, suppose the possessions of all inconceivable realms are without possession; this is the Great Vehicle. In the heavens and among humans, it is the most honored.
Subhūti, suppose the possessions of the six pāramitās are without possession, and are also not nonempty; this is the Great Vehicle.
Subhūti, suppose the dharma of inner emptiness is neither existent nor nonexistent, naturally so, empty, neither existent nor nonexistent; this is the Great Vehicle.
Subhūti, therefore, the dharma of inner emptiness is naturally nonexistent, having existed and then becoming nonexistent, neither existent nor nonexistent; therefore it is called the Great Vehicle.
Subhūti, suppose the thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, the four kinds of unobstructed eloquence, and the eighteen unique qualities of the Buddhas are neither existent nor nonexistent, and also not non-nonexistent; this is the Great Vehicle.
Subhūti, suppose that the dharma of the lineage-nature is neither existent nor nonexistent. Because the dharma of the lineage-nature is neither existent nor nonexistent, and also not non-nonexistent, this is the Great Vehicle.
Subhūti, suppose the dharma of the Eight Classes is neither existent nor nonexistent; the dharma of the Stream-enterer, the Once-returner, the Non-returner, the Arhat, the Pratyekabuddha, and the dharma of the Buddhas are neither existent nor nonexistent. Because they are neither existent nor nonexistent, and also not non-nonexistent, this is the Great Vehicle.
Subhūti, suppose the dharma of the Eight Classes and the Buddhas are neither existent nor nonexistent, and also not non-nonexistent; this is the Great Vehicle.
Subhūti, because all lineages are neither existent nor nonexistent, and also not non-nonexistent; because all Eight Classes are neither existent nor nonexistent, and also not non-nonexistent; because the Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and up to the Tathāgata, the Worthy One, the Fully and Perfectly Enlightened One, are neither existent nor nonexistent, and also not non-nonexistent, therefore this is the Great Vehicle.
Subhūti, because one wishes to know that the Eight Classes and the Tathāgata, the Worthy One, the Fully and Perfectly Enlightened One, are neither existent nor nonexistent, and also not non-nonexistent, therefore it is called the Great Vehicle.
Subhūti, suppose gods, humans, and asuras in the world are neither existent nor nonexistent, and also not non-nonexistent. Because gods, humans, and asuras in the world are neither existent nor nonexistent, and also not non-nonexistent, therefore this is the Great Vehicle.
O Subhuti! Suppose that from the time a Great Bodhisattva first gives rise to the thought until he sits beneath the Bodhi tree at the site of enlightenment, in the interval between the arising of the mind there is neither existence nor nonexistence, and also not non-nonexistence; then, O Subhuti, this is the Great Vehicle.
O Subhuti! Suppose that the wisdom of a Great Bodhisattva is like a vajra, neither existent nor nonexistent, and also not non-nonexistence; then this means that the Great Bodhisattva clearly understands and clearly sees all obstacles and all dusts and afflictions, and attains the Wisdom of All.
O Subhuti! Because the Great Bodhisattva understands that all obstacles and all dusts and afflictions have no ownership or inherent possession, therefore he attains the Wisdom of All, and for this reason it is called the Great Vehicle.
O Subhuti! Suppose that the Thus Come One, Worthy of Offerings, Perfectly Awakened One, and His thirty-two marks of a great being are neither existent nor nonexistent, and also not non-nonexistence. Therefore, the Thus Come One, Worthy of Offerings, Perfectly Awakened One, throughout the heavenly realms above and the human realm below, is the most honored and supreme, possessing majestic spiritual power and sacred virtue, with subtle wondrous light that reaches everywhere, with nothing comparable to it. Therefore, the majestic radiance and sacred virtuous light of the Thus Come One, Worthy of Offerings, Perfectly Awakened One, illuminates the Buddha worlds as numerous as the sands of the Ganges in the ten directions, as well as the heavenly beings in the heavens, humans in the human realm, and all asuras; the light shines throughout all, because it is neither existent nor nonexistent, and also not non-nonexistence. Therefore, the light of the Thus Come One, Worthy of Offerings, Perfectly Awakened One, shines upon the Buddha worlds of the ten directions as numerous as the sands of the Ganges.
Furthermore, Subhuti! The Thus Come One, Worthy of Offerings, Perfectly Awakened One, has the eightfold divisions of sound, which are neither existent nor nonexistent, and also not non-nonexistence. Therefore, the sounds of the Thus Come One, Worthy of Offerings, Perfectly Awakened One, spread throughout countless and immeasurable worlds in the ten directions. The eight kinds of sounds of the Thus Come One are neither existent nor nonexistent, and also not non-nonexistence; therefore, there are eight kinds of sounds that spread throughout immeasurable worlds in the ten directions that cannot be counted.
Furthermore, Subhuti! The turning of the Dharma wheel by the Thus Come One, Worthy of Offerings, Perfectly Awakened One, is neither existent nor nonexistent, and also not non-nonexistence. This is the Thus Come One, Worthy of Offerings, Perfectly Awakened One, turning the Dharma wheel. Śramaṇas, Brahmins, all assemblies of Brahmā beings, those in the heavens above and humans below, none can accomplish this; all are caused to accord with the Dharma, and all are suited to their capacities. Therefore, the turning of the Dharma wheel by the Thus Come One is something that no Śramaṇa or Brahmin among the heavenly beings or humans in the human realm can accomplish.
Furthermore, Subhuti! All sentient beings are neither existent nor nonexistent, and also not non-nonexistence. Therefore, the Thus Come One constantly turns the Dharma wheel, causing sentient beings not to attain the realm of Nirvāṇa without remainder.
Furthermore, Subhuti! These sentient beings are neither existent nor nonexistent, and also not non-nonexistence. Having understood this clearly, the Thus Come One turns the Dharma wheel. Therefore, sentient beings attain the realm without remainder and enter Nirvāṇa within the realm of Nirvāṇa.
Chapter 21: EXPOUNDING AND EMPTINESS
The Buddha said to Subhuti:
As you said, the vehicle is redundant and unequal. Indeed, indeed! It is truly as that statement says. Redundant and not equal. For example, space cannot have its number of miles calculated or known in the east, south, west, north, the four corners, above, or below; it cannot be known either, it has no far or near, and has no limits. The wisdom of the Tathāgata is likewise: it cannot be exhausted throughout the eight directions, above and below; it has no limits, no far or near, and its wisdom cannot be exhausted. For example, space is neither long nor short, has no edges or corners, neither increases nor decreases; the wisdom of the Tathāgata is also like this: neither long nor short, neither round nor square, neither increasing nor decreasing.
Furthermore, Subhūti! For example, space has no past, future, or present. The vehicle is likewise without past, future, or present.
Furthermore, Subhūti! For example, space cannot increase and cannot decrease; the vehicle is likewise neither increasing nor decreasing. Therefore, it is said that the vehicle is equal to non-equality.
Furthermore, Subhūti! For example, space has no dust and defilements, no anger, no increase, and no decrease; it has no place where it abides, nor is it without abiding; it has no place of thought. The vehicle is also like this. Therefore, it is said that the vehicle is equal to non-equality.
Furthermore, Subhūti! For example, space has no good or evil, has no words, nor is it without words. Just as space does not see, does not hear, does not think, and does not know, the vehicle is also like this. Therefore, it is said that the vehicle is equal to space.
Furthermore, Subhūti! For example, space has neither difference nor non-difference; it has no place of cutting off, no place of removing, and no place of attaining realization. The vehicle is also like this.
Furthermore, Subhūti! For example, space has no desire-dharma and does not depart from desire-dharma; it has no anger-dharma and does not depart from anger-dharma; it has no delusion-dharma and does not depart from delusion-dharma. The vehicle is also like this.
Furthermore, Subhūti! For example, space does not correspond with the Desire Realm, does not correspond with the Form Realm or the Formless Realm, and also does not depart from the three realms. The vehicle is also like this.
Furthermore, Subhūti! For example, space has no initial generation of aspiration beginning from the first abiding stage; the vehicle is also like this, having no ten abidings.
Furthermore, Subhūti! For example, space has no clear or impure, no place of observation or seeing, no location, no earth-nature stage, no eighth stage of earth, no manifested stage, no stage of what belongs to self, no stage of what is desired, and no stage of what is done or not done. The vehicle is also like this.
Furthermore, Subhūti! For example, space has no fruit of Stream-entry, no fruit of Once-returning, no fruit of Non-returning, and no fruit of Arhatship. The vehicle is also like this.
Furthermore, Subhūti! Just as space has no stage of the Śrāvaka, no stage of the Pratyekabuddha, and no stage of Perfect Enlightenment, the vehicle is also like this.
Furthermore, Subhūti! For example, space has no form, nor is it without form; it has no seeing, nor is it without seeing; it neither accepts nor rejects, neither combines nor disperses. The vehicle is also like this.
Furthermore, Subhūti! For example, space has no permanence, nor is it without permanence; it has no suffering, no joy, no self, and no non-self. The vehicle is also like this.
Furthermore, Subhūti! For example, space has no emptiness, nor does it have non-emptiness; it has no difference from emptiness, yet it has characteristics, and it is also not without characteristics; it has no vows, nor is it without vows. The vehicle is also like this. Therefore, it is said that the vehicle is equal to non-equality.
Furthermore, Subhūti! For example, space has no tranquility, nor is it without tranquility; it has no sorrow, nor is it without sorrow. The vehicle is also like this.
Furthermore, Subhūti! For example, space has no light and also has no darkness. The vehicle is also like this.
Furthermore, Subhūti! For example, space has no place to reach, nor is it without attainment. The vehicle is also like this. Therefore, it is said that the vehicle is equal to non-equality.
Furthermore, Subhūti! For example, space has no speech or explanation, nor is it without speech. The vehicle is also like this. Therefore, it is said that the vehicle is equal to non-equality.
Subhūti! Therefore, space is equal, and the vehicle is also equal. As Subhūti said, just as space has no covering limit and shelters countless beings beyond calculation, the vehicle is also like this, bringing peace and happiness to countless beings beyond calculation.
Subhūti! In this way, just as space covers and shelters countless beings that cannot be counted, the vehicle likewise protects and supports countless beings that cannot be counted. Just as space cannot grasp existence or non-existence because there is nothing to grasp, the Great Vehicle is also like this.
Subhūti! Therefore, the Great Vehicle brings peace and happiness and protects countless beings. Why? Because beings, space, the Great Vehicle, and all these dharmas are completely impossible to grasp.
Furthermore, Subhūti! Beings cannot be counted, emptiness cannot be counted, space cannot be counted, and the Great Vehicle cannot be counted. Therefore, the Great Vehicle shelters and protects countless beings beyond calculation. Why? Subhūti! Because beings, space, and the Great Vehicle are all beyond calculation and cannot be grasped.
Furthermore, Subhūti! Because they cannot be counted, the Great Vehicle shelters and protects countless beings beyond calculation.
Furthermore, Subhūti! Beings possess nothing, dharmas possess nothing, and all dharmas possess nothing; therefore, it is said that space also possesses nothing. Beings, space, and the Great Vehicle all possess nothing; countless instances of non-possession, immeasurable non-possession, and boundless non-possession. Therefore, the Great Vehicle shelters and protects countless beings beyond calculation. Why? Because the realm of dharma, sentient beings, the Great Vehicle, and the countless immeasurable things without boundary or limit cannot all be grasped.
Furthermore, Subhūti! Beings possess nothing, the Tathāgata possesses nothing, space possesses nothing, the Great Vehicle possesses nothing, countlessness possesses nothing, what cannot be counted possesses nothing, what has no bottom possesses nothing, and all dharmas possess nothing.
Subhūti! Therefore, the Great Vehicle establishes support for countless beings beyond calculation and measure. Why? Because the Tathāgata, space, sentient beings, the Great Vehicle, countlessness, what cannot be counted, and what has no boundary or limit cannot all be grasped.
Furthermore, Subhūti! The self and mine possess nothing; knowing and seeing also possess nothing; the original limit possesses nothing. Therefore, one should understand that the original limit possesses nothing, extending to what cannot be counted and to the immeasurable and countless, which also possess nothing. Because there is nothing to possess, all dharmas also possess nothing. Therefore, the Great Vehicle shelters and protects countless, immeasurable beings beyond calculation. Why? Subhūti! Because the knowing and seeing of all sentient beings, from the original limit to the immeasurable and countless beyond calculation, cannot be grasped.
Furthermore, Subhūti! The self and mine, and beings, possess nothing; knowing and seeing also possess nothing; the inconceivable realm possesses nothing; form, feeling, perception, formations, and consciousness possess nothing; space possesses nothing; the Great Vehicle possesses nothing; countlessness possesses nothing; what cannot be counted possesses nothing; innumerable multitudes possess nothing; all dharmas possess nothing. Therefore, the Great Vehicle shelters and protects countless beings beyond calculation. Why? Subhūti! Because, just as with the self and mine, all dharmas cannot be grasped.
Furthermore, Subhuti! The self and the person are both emptiness; knowledge and perception are also emptiness; the eye is also emptiness, and the ear, nose, tongue, body, and mind are likewise nonexistent. Because emptiness and nonexistence are themselves nonexistent, the Great Vehicle is also nonexistent; because both are nonexistent, the countless, innumerable, and incalculable are also nonexistent. Because the incalculable is nonexistent, all phenomena are likewise nonexistent. Therefore, the Great Vehicle protects and shelters countless, incalculable beings. Why? Subhuti, the self, the person, and all phenomena cannot be grasped.
Furthermore, Subhuti! The self does not possess anything; knowledge and perception also possess nothing. Because knowledge and perception possess nothing, the Perfection of Giving also possesses nothing. The Perfection of Precepts, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Prajna also possess nothing. Because the Perfection of Prajna possesses nothing, emptiness also possesses nothing, and the Great Vehicle also possesses nothing. Therefore, the Great Vehicle protects and upholds immeasurable, countless, incalculable beings. Why? Subhuti, the self and feeling, as well as all phenomena, cannot be grasped.
Furthermore, Subhuti! The self and the person possess nothing; worldly knowledge, the inner emptiness, the outer emptiness, the emptiness of what is neither near nor far, true emptiness, and the emptiness of possession also possess nothing. Because the seven kinds of emptiness do not exist, emptiness also possesses nothing, and the Great Vehicle also possesses nothing. The innumerable, immeasurable, and incalculable also possess nothing, and all phenomena also possess nothing. Therefore, the Great Vehicle protects and upholds immeasurable, countless, incalculable beings. Why? Because the self, the person, feeling, and all phenomena cannot be grasped.
Furthermore, Subhuti! The self, the person, and knowledge and perception all possess nothing. The intention, the abandonment of intention, supernatural powers, faculties, powers, factors of enlightenment, the Eightfold Noble Path, and the thirty-seven factors of enlightenment all possess nothing. The Ten Powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddhas also possess nothing. Emptiness and the Great Vehicle also possess nothing. Therefore, the Great Vehicle protects and upholds immeasurable, countless, incalculable beings. Why? Because the self, the person, and all phenomena cannot be grasped.
Furthermore, Subhuti! The self, the person, and knowledge and perception all possess nothing. The lineage and all phenomena also possess nothing. Because the ground of action possesses nothing, emptiness also possesses nothing, the Great Vehicle also possesses nothing, the immeasurable, countless, incalculable beings also possess nothing, and all phenomena also possess nothing. Therefore, the Great Vehicle protects and upholds immeasurable, countless, incalculable beings.
Furthermore, Subhuti! The self, the person, and knowledge and perception all possess nothing. Stream-enterer, once-returner, non-returner, arhat, and pratyekabuddha also possess nothing; all phenomena also possess nothing. Therefore, the Great Vehicle protects and upholds immeasurable, countless, incalculable beings. Why? Because the self, the person, and all phenomena cannot be grasped.
Furthermore, Subhuti! The hearers, pratyekabuddhas, and even the Tathagata also possess nothing; the wisdom of knowing all also possesses nothing; all phenomena also possess nothing. Therefore, the Great Vehicle protects and upholds immeasurable, countless, incalculable beings. Why? Because the self, the person, and all phenomena cannot be grasped.
Subhuti! The realm of Nirvana protects and upholds countless, incalculable beings; the Vehicle is likewise so. Therefore, the Vehicle is equal to emptiness, protecting and upholding countless, incalculable beings. As for the Great Vehicle, according to your question, when it arrives it cannot be seen, when it departs it cannot be seen, and its place of abiding cannot be seen; the Vehicle is the same. Why? Because all phenomena do not move. Therefore, there is no abiding, no coming, and no place of abiding. Why? Subhuti, because form, feeling, perception, formations, and consciousness do not come from anywhere, do not go anywhere, and do not abide anywhere.
Subhuti! Form, feeling, perception, formations, and consciousness are also pure; they do not come from anywhere, do not go anywhere, and do not abide anywhere. Form, feeling, perception, formations, and consciousness have no root, do not come from anywhere, do not go anywhere, and do not abide anywhere. Form, feeling, perception, formations, and consciousness are natural; they do not come from anywhere, do not go anywhere, and do not abide anywhere. Form, feeling, perception, formations, and consciousness are the marks of nature; they do not come from anywhere, do not go anywhere, and do not abide anywhere. The eye, ear, nose, tongue, body, and mind are the marks of nature; they do not come from anywhere, do not go anywhere, and do not abide anywhere. Earth, water, fire, wind, and space—these do not exist, are pure, and are also without roots. That which is natural also has no earth element; that which has the mark of nature does not come from anywhere, does not go anywhere, and does not abide anywhere. Water, fire, wind, space, and consciousness are the same. The Tathagata has no root, is natural, and has the mark of nature; He does not come from anywhere, does not go anywhere, and does not abide anywhere.
Subhuti! The fundamental boundary is pure, the fundamental boundary has no root, is originally natural, originally has the mark of nature, and is the pure realm that cannot be conceived or discussed. It does not come from anywhere, does not go anywhere, and does not abide anywhere. The mark of nature of the realm without thought cannot be conceived; without roots and with an inconceivable natural realm, it does not come from anywhere, does not go anywhere, and does not abide anywhere.
Subhuti! The six Perfections are also pure. The Perfection of Prajna also has no root, no naturalness, and no mark of naturalness; it does not come from anywhere, does not go anywhere, and does not abide anywhere. The thirty-seven factors of enlightenment, the Ten Powers, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddhas are pure virtues. The Buddha and Perfect Enlightenment do not come from anywhere, do not go anywhere, and do not abide anywhere. That which possesses nothing, that which has no root, and that which is unconditioned are not natural; that which is unconditioned is the mark of non-naturalness. It does not come from anywhere, does not go anywhere, and does not abide anywhere.
As Subhuti has said, the Great Vehicle of the past cannot be attained, the future cannot be attained, and the present cannot be attained; the three times are equal. The Great Vehicle exists only as a name. As Subhuti has said, the Great Vehicle has no past, future, or present; the three times are equal. The Great Vehicle exists only as a name. Why?
Subhuti! Because the past is empty, the future is empty, the present is empty; the three times are equal, and the emptiness of the three times is equal. The Great Vehicle is also empty and equal. The bodhisattva is also empty. That emptiness is neither one, nor two, nor three, nor four; it is neither many nor few. Therefore, it is called the equality of the three times. It is the radiant virtue of the Great Vehicle bodhisattva, incomparable to anyone. It is neither right nor wrong, neither desire nor freedom from desire, neither hatred nor freedom from hatred, neither ignorance nor freedom from ignorance, neither pride nor freedom from pride, neither greed nor jealousy, nor freedom from them. It does not attain wholesome phenomena or unwholesome phenomena, does not attain permanence or impermanence, does not attain suffering or happiness, does not attain self or non-self. The desire realm, form realm, and formless realm cannot be grasped. One does not transcend the desire realm, does not transcend the form realm, and does not transcend the formless realm. Why? Because naturalness cannot be attained. Form of the past is empty, form of the future is empty, form of the present is empty. Feeling, perception, formations, and consciousness are the same. Form cannot be grasped because form of the past, future, and present is empty and cannot be grasped. One does not grasp emptiness, and therefore it is called emptiness. Emptiness itself cannot be grasped, let alone thoughts of emptiness or existence in the past, future, or present. Feeling, perception, formations, and consciousness are likewise.
Furthermore, Subhuti! The six Perfections do not attain the past, do not attain the future, and do not attain the present.
Subhuti! The six Perfections also cannot be grasped, because the three times are equal, and therefore the six Perfections also cannot be grasped. That equality has no past, future, or present, because it is equality.
Again, Subhuti! The thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, the four kinds of unobstructed eloquence, and the eighteen uncommon dharmas of all Buddhas also cannot be grasped, because the past, future, and present—the three times—are equal. The thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, the four kinds of unobstructed eloquence, and the dharmas of all Buddhas also cannot be grasped. That equality has no past, future, or present. The ten powers, the four fearlessnesses, the four kinds of unobstructed eloquence, and the eighteen uncommon dharmas of all Buddhas have no past, future, or present; because they are equal, they are called equality. How much more so could the thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, the four kinds of unobstructed eloquence, and the eighteen uncommon dharmas of all Buddhas, which in the past, future, and present are already equal, possibly be grasped?
Again, Subhuti! The past, future, and present, ordinary beings also cannot be grasped. The three times are equal, therefore ordinary beings are equal. Why? Because when one investigates and seeks out the person, it can never be grasped. Stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas also cannot be grasped. The future and present are the same; the three times are equal, therefore the Hearers, pratyekabuddhas, bodhisattvas, and Tathagatas also cannot be grasped. Exhaustively investigating the origin and source of a person, it cannot be grasped.
Subhuti! Therefore, the Great Bodhisattva who abides in Prajnaparamita, understands the three times, and uses the complete wisdom of omniscience—that is the Great Bodhisattva, because the three times of the Great Vehicle are equal. Because the Great Bodhisattva abides in this way, throughout the heavenly realms above and the human realm below, they are the most honored, because they give rise to the wisdom of omniscience.
Subhuti said to the Buddha:
“World-Honored One, O Heavenly One among the Heavenly Ones, excellent, excellent! The Great Vehicle is the vehicle that Great Bodhisattvas study. Great Bodhisattvas of the past also relied on studying this vehicle and attained the wisdom of omniscience. Great Bodhisattvas of the future will also rely on studying this vehicle and attain the wisdom of omniscience. The countless, innumerable Great Bodhisattvas in the present, throughout immeasurable and numberless worlds, also study this Great Vehicle and attain the wisdom of omniscience. World-Honored One, O Heavenly One among the Heavenly Ones, this is the Great Vehicle of the Great Bodhisattvas.”
The Buddha said to Subhuti:
“That is so, that is so! The Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past, future, and present all studied this Dharma and attained the wisdom of omniscience.”