At that point, the Tathagata made this statement: "All bodhisattvas, and the rest[of the congregation], who have been deeply affected by the original inspiration, are sentient beings who are worthy of salvation. If later, during an inappropriate time, one were to preach the dharma accordingly, it would be neither timely nor beneficial. Speech that is neither accordant nor discordant, neither identical nor different, would be speech that accords with thusness. [Such speech] guides all affective knowledge so that it flows into the sea of sarvajna [all-knowledge]. It prevents the assembly that is capable [of salvation] from being swept away by the empty breeze [of the sense realms] and prompts them to aspire for the spiritual cavern, which has but a single taste [because it is calm and equanimous].

"The world is not the world; an abiding place [nirvana] is not a refuge. In withdrawing from or accessing the five voidnesses [infra], [one who has realized voidness] neither clings to nor rejects anything. Why is this? All dharmas are marked by voidness. The dharma nature is not nonexistent, but that which lacks nonexistence [i.e., the principle of the dharma nature] is not nonexistent [in that it is not rejected by the practitioner] and that which is not nonexistent is not existent [for it is not clung to by the practitioner]. As it has no fixed nature, it does not linger in either existence or nonexistence. Neither ordinary nor sanctified knowledge is distressed by existence or nonexistence.

"Once all you bodhisattvas, and everyone else, are aware of this inspiration, you will attain bodhis."

At that time there was a bodhisattva in the assembly named Great Power. Arising from his seat, he came before the Budha and addressed him, saying: "Lord! As you have said, 'In withdrawing from or accessing the five voidnesses, one neither clings to nor rejects anything. How is it that there is no clinging or rejection with regard to these five voidnesses?"

The Budha replied, "Bodhisattva! The five voidnesses are: [1] the three realms of existence are void; [2] the shadows [i.e., the karmic effects] of the six destinies [hell-denizen, animals, hungry ghosts, humans, asuras, and gods] are void; [3] the characteristics of dharmas [the four samskrtalaksanas of production, subsistence, decay and extinction] are void; [4] names and characteristics are void; [5] the objects of the mind and consciousnesses are void. Bodhisattva! These kinds of voidness may be void but they do not linger in voidness, for voidness is not marked by voidness. And how can dharmas that are signless involve either clinging or rejection? Accessing that place which is free from clinging is identical to accessing the three voidnesses."

Great Power Bodhisattva asked, "What are the three voidnesses?"

The Budha replied, "The three voidnesses are : [1] the characteristic of voidness is also void; [2] the voidness of voidness is also void; [3] that which is voided is also void. These kinds of voidness do not subsist in the three characteristics, and they are not devoid of true reality [because they lead to the revelation of what is real]. Eradicating the pathways of words and speech is also inconceivable."

Great Power Bodhisattva said, "If they 'are not devoid of true reality', then it must be assumed that they do in fact exist."

The Budha retorted, "Nonexistence does not linger in nonexistence. Existence does not linger in existence. Neither is nonexistent or existent. A nonexistent dharma does not in fact linger in nonexistence. A characteristic that is not nonexistent does not in fact linger in existence. One may not refer successfully to the principle in terms of either existence or nonexistence.

"Bodhisattva! That characteristic which has neither name or meaning is inconceivable. Why is this? The name that is nameless is not without name; the meaning that is meaningless is not without meaning."

Great Power Bodhisattva said, "Such names and meanings are true and are characterized by thusness; they are the tathagatas' characteristic of thusness. Thusness does not linger in thusness: thusness has no characteristic of thusness, because its characteristic is to be free from thusness. [But] it is not that it has not 'come thusly' [=tathagata]. As far as the mental characteristics of sentient beings are concerned, those characteristics are identical to the tathagata. Hence, the minds of sentient beings should also be free from any discrete sense realms."

The Budha said, "So it is. The minds of sentient beings are actually free from any discrete sense realms. Why is that? It is because the mind is originally pure, and the principle unsullied. It is due to being soiled by the dust [of sensory objects] that [this world] comes to be called the three realms of existence. The mind that is involved in these three realms of existence comes to be called the discrete sense realms. These sense realms are empty and false, and are projections of the mind. If the mind is free from deception, there then will be no discrete sense realms."

Great Power Bodhisattva remarked, "If the mind remains pure, no sense objects will arise. When this mind is pure, the three realms of existence will perforce no longer exist."

The Budha responded, "So it is, Bodhisattva! If the mind does not produce sense objects, those sense objects will not produce mind. Why is this? All visible objects are nothing but the mind that sees them. If the mind does not illusorily project them, there will be no visual objects.

"Bodhisattva! If sentient beings have no existence internally and the three natures [internal, external and media] are void and calm, there then will be no personal aggregation [viz, things involving oneself] or impersonal aggregation [viz, things separate from oneself]. Even the two accesses will also not produce mind. For one who has been so inspired, there will then be no three realms of existence."

Great Power Bodhisattva asked, "What is meant by your statement, 'the two accesses will also not produce mind'? The mind is originally unproduced; so how can there be an access to it?"

The Budha replied, "There are two accesses: the first is called the access of principle; the second is called the access of practice. Access of principle means one has deep faith that sentient beings are not different from the true nature, and thus are neither identical nor counterpoised. [This true nature] is obscured and obstructed merely by adventitious sense objects. Without either going or coming, one abides frozen in attentive contemplation. One contemplates according to truth that the Budha-nature is neither existent nor nonexistent. It is neither self nor others and is no different in either ordinary person or sage. One abides firmly without wavering in the state of the adamantine mind, calm, quiet, inactive and free from discrimination. This is called the access of principle.

"The access of practice means that the mind has no bias or inclination; its shadows [the sense objects] are free from flux. Wherever [the mind] finds itself, its tranquil thoughts seek nothing. It is not buffered by the winds [of the sense realms], and [remains still] like the great earth. It rejects [any notions of] mind and self and rescues sentient beings. It is not subject to production, has no characteristics, and is free from both clinging and rejection.

"Bodhisattva! The mind [that has realized the principle] is free from either egress or access. As the mind that is free from either egress or access accesses without accessing anything, I therefore referred to 'access'.

"Bodhisattva! The characteristic of that dharma which is in this wise accesses the dharma is not void; and the dharma that is not void – that dharma is not frivolously discarded. Why is this? Those dharmas which are not non-existent are replete with all meritorious qualities. They are neither mind nor its shadows; they are naturally pure."

Great Power Bodhisattva asked, "What is meant by this statement 'they are neither mind nor its shadows; they are naturally pure'?"

The Budha replied, "The dharma that is void and thus is neither one of the dharmas of mind and consciousness [i.e., the eight consciousnesses], nor one of the dharmas that drive the mind [i.e., the six classes of mental concomitants]. That dharms is not marked by voidness. That dharma is not marked by materiality. That dharma is not one of the dharmas dissociated from mind. It is not a dharma that accords with the unconditioned quality of the mind. It is neither a shadow that is cast [viz., a sense-object projected by the mind] nor [the mind] that projects [sense objects]. It has no nature of its own and is not discrete. It is neither name, characteristic, nor object. Why is this? Because [that dharma] is thus.

"Those dharmas that are not thus also do not lack thusness and [dharmas] that do not exist do not lack thusness. But it is wrong [to claim that] there exists [any dharma] tat lacks thusness. Why is this? The dharma of the fundamental principle is neither principle nor fundamental. It is far removed from all controversy and manifests no characteristics.

"Bodhisattva! The production of this sort of pure dharma is not produced by production [for its essence is unproduced]; its extinction is not extinguished by nonextinction [for its essence is unextinguished]."

Great Power Bodhisattva remarkd, "This is inconceivable! Such characteristics of dharmas are produced neither in combination [i.e., they are not mind or mental characteristics, which are always produced in association with each other ] nor independently [for they have no own-nature and are not differentiated]. They are neither bridled [for they are neither name nor object] nor bound [for they are not associated with the senses]. They are neither amassed [viz. materiality] nor scattered [viz. voidness]. They are neither produced nor extinguished. They are free from any characteristic of either coming or going. This is inconceivable!"

The Budha said, "So it is. It is inconceivable. The inconceivable mind – that mind is also thus. Why is this? Thusness is not different from the mind, for the mind is originally thus.

"Sentient beings and the Budha-nature are neither one nor different. The natures of sentient beings are originally free from both production and extinction. This nature of production and extinction – that nature is originally nirvana. The nature [of sentient beings] and the characteristics [of production and extinction] are originally thus, for thusness is motionless.

"No characteristics of dharmas are generated by conditions, for the nature of this characteristic of generation is to be thus and motionless. The characteristic of conditionality – those characteristics are originally void and nonexistent. As each and every condition is void, there is no conditioned generation. All conditioned dharmas are the illusory visions of the deluded mind. Their appearance is originally unproduced, since the conditions [that produce them] are originally nonexistent. The thusness of the mind, that principle of dharma – its self-essence is void and nonexistent. It is like 'King Space', which originally has no abode; the minds of ordinary people wrongly perceive [all-encompassing space] as differentiated [into this space and that space].

"That characteristic of thusness originally neither exists nor does not exist. The characteristics of existence and nonexistence are perceived only by the mind and consciousness. Bodhisattva! So too is it with the nature of the mind: it is not devoid of self-essence, but that self-essence is [also] not existent, for nonexistence is actually not nonexistent. Bodhisattva! Those characteristics of both nonexistence and not nonexistence are not part of the stage of speech and language. Why is this? The dharma of true thusness is empty, vacant and signless. It is not something that may be reached by dualities [such as thought and imagination].

"The realm of emptiness cannot be fathomed by either those inside or outside [the Buddhist religion]. Only a master of the six practices may come to know of them."

Great Power Bodhisattva asked, "What are these six practices? I beg of you to explain them."

The Budha replied, "First is the practice of the ten faiths. Second is the practice of the ten abidings. Third is the practice of the ten practices. Fourth is the practice of the ten transferences. Fifth is the practice of the ten bhumis. Sixth is the practice of equal enlightenment. One who practices these sorts of practices may then come to know [the realm of emptiness]."

Great Power Bodhisattva asked, "The enlightened inspiration of the edge of reality has neither egress nor access. Through what sort of dharma or thought does one approach the edge of reality?"

The Budha replied, "The dharma of the edge of reality – that dharma has no limit. The mind that is limitless thence approaches the edge of reality."

Great Power Bodhisattva asked, "The knowledge of this limitless mind – that knowledge is boundless. The boundless mind – that mind gains autonomy. Autonomous knowledge gains access to the edge of reality. This is also the case for ordinary persons, feeble-minded sentient beings – that is, those whose minds are subject to severe panting. Through what dharma may they control that [panting], steady their minds, and gain access to the edge of reality?"

The Budha replied, "Bodhisattva! This panting of the mind is driven both internally [by the sense of self that is a product of the klistamanovijnana] and externally [by the sense realms]. [The defilements] flow along following those impulsions, until their drips [their manifestions] become a sea. The heavenly winds [of the passion] buffet [the sea of the proclivities creating] the waves [of the seven consciousnesses], thereby startling the great dragon [of ignorance]. Because the mind is startled and alarmed, one begins to pant severely.

"Bodhisattva! One should urge those sentient beings to preserve the three and guard the one, in order to access the tathagatadhyana. Due to this concentrated absorption, their minds will come to be free of panting."

Great Power Bodhisattva asked, "What do you mean by 'preserve the three and guard the one, in order to access the tathagatadhyana'?"

The Budha replied, " 'Preserve the three' means to preserve the three liberations. 'Guard the one' means to guard the thusness of the one mind. 'Access the tathagatadhyana' means the noumenal contemplation on the thusness of the mind. Accessing such a state is in fact what is eant by approaching the edge of reality."

Great Power Bodhisattva asked, "What exactly are these three liberations? Through what dharma may one enter this noumenal-contemplation samadhi?"

The Budha replied, "The three liberations are void liberation, adamantine liberation, and prajna liberation. The mind that engages in noumenal contemplation means that once the mind is pure in accordance with the principle, there is then nothing that cannot be the mind."

Great Power Bodhisattva asked, "How do you perform this act of preservation? How does one contemplate it?"

The Budha answered, "Preservation is put into operation when mind and objects are nondual. Whether withdrawing from or accessing internal or external practices, [these remain] nondual. One does not dwell on any particular characteristic and the mind is free from gain or loss. The mind, purified, flows freely into the one-and-many bhumis. [All of] this is what is meant by 'contemplate it'.

"Bodhisattva! Such a person does not linger over any dualistic characteristics. Although he does not go forth into homelessness he is no longer part of the household. For this reason, while he does not wear the dharma-robes and neither observes all the Pratimoksha precepts [monk's disciplinary rules] nor participates in the Posada [fortnightly religious observance], he does not engage in personal licentiousness in his own mind and obtains the fruition of sainthood. He does not linger over either of the two vehicles but accesses the bodhisattva path. Subsequently he will contemplate all the bhumis and attain the bodhi of the Budhas."

Great Power Bodhisattva remarkd, "This is inconceivable! Even though such a person has not gone forth into homelessness, he cannot but have gone forth. Why is this? He has entered the domicile of nirvana, where he dons the robe of the tathagatas and sits on the bodhi-seat. Such a person should be worshipped respectfully even by sramanas [religious mendicants]."

The Budha said, "So it is. Why is this? Accessing the domicile of nirvana, the mi

Subir