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for existence. When you see this, you will see into the empty nature of all dharmas. Once you see the empty nature of all dharmas, you will
no longer chase after or run away from any dharma. You will transcend attachment, discrimination, and prejudice towards all dharmas.
Contemplation on the nature of emptiness opens the first gate to freedom. Emptiness is the first Liberation Gate.
“Bhikkhus, the second seal is Signlessness, animitta. Signlessness means to transcend the confines of perception and mental
discrimination. When people are unable to see the interdependent and empty nature of all dharmas, they perceive dharmas as being
separate and independent phenomena. This exists apart from that, this is independent of all other dharmas. Looking at dharmas in such a
way is like taking a sword of mental discrimination and cutting up reality into small pieces. One is then prevented from seeing the true face
of reality. Bhikkhus, all dharmas depend on each other. This is in that, this fits within that, in the one are found the all. That is the meaning of
the terms interpenetration and interbeing. This is in that, that is in this, this is that, that is this. Contemplate in this way and you will see that
ordinary perception is full of error. The eyes of perception are unable to see as clearly and accurately as the eyes of understanding. The
eyes of perception can mistake a rope for a snake. With the illuminating eyes of understanding, the true form of the rope reveals itself and
the image of a snake disappears.
“Bhikkhus, all mental concepts such as existence, non-existence, birth, death, one, many, appearing, disappearing, coming, going,
defiled, immaculate, increasing, and decreasing are created by perception and mental discrimination. From the view of the unconditioned
absolute, the true face of reality cannot be confined within the prisons of such concepts. Thus all dharmas are said to be signless.
Contemplate in order to dissolve all thoughts about existence, non-existence, birth, death, one, many, appearing, disappearing, coming,
going, defiled, immaculate, increasing, and decreasing, and you will attain liberation. Signlessness is the second Liberation Gate.
“Bhikkhus, the third sign is Aimlessness, appanihita. Aimlessness means not chasing after anything. Why? Usually people try to avoid
one dharma by chasing after another one. People pursue wealth in order to avoid poverty. The spiritual seeker rejects birth and death in
order to attain liberation. But if all dharmas are contained within each other, if all dharmas are each other, how can you run away from one
dharma to pursue a different one? Within birth and death lies nirvana, within nirvana lies birth and death. Nirvana and birth and death are
not two separate realities. If you reject birth and death in order to pursue nirvana, you have not yet grasped the interdependent nature of all
dharmas. You have not yet grasped the empty and formless nature of all dharmas. Contemplate aimlessness in order to end once and for all
your chasing and running away.
“Liberation and enlightenment do not exist outside of your own self. We need only open our eyes to see that we ourselves are the very
essence of liberation and enlightenment. All dharmas, all beings, contain the nature of full enlightenment within themselves. Don’t look for it
outside yourself. If you shine the light of awareness on your own self, you will realize enlightenment immediately. Bhikkhus, nothing in the
universe exists independently of your own consciousness, not even nirvana or liberation. Don’t search for them elsewhere. Remember that
the object of consciousness cannot exist independently from consciousness. Don’t chase after any dharma, including Brahma, nirvana, and
liberation. That is the meaning of aimlessness. You already are what you are searching for. Aimlessness is a wondrous gate that leads to
freedom. It is called the third Liberation Gate.
“Bhikkhus, this is the teaching of the Dharma Seals, the teaching of the Three Gates of Emancipation. The Three Gates of Emancipation
are wondrous and sublime. Devote yourselves wholeheartedly to studying and practicing them. If you practice according to this teaching,
you will surely realize liberation.”
When the Buddha finished giving this sutra, Venerable Sariputta stood up and bowed to the Buddha. All the other bhikkhus followed his
example in order to show their deep gratitude to the Buddha. Venerable Sariputta announced to the community that there would be a
special session to study the sutra the following day. He said that this sutra was immeasurably profound and they must devote their efforts to
study, practice, and understand it. Venerable Svasti saw that this sutra was related to the Sutra on Emptiness which the Buddha had
delivered the previous year. He saw how the Buddha was guiding his disciples from simple teachings towards ever more subtle and
profound teachings. Svasti looked at the radiant and happy faces of such disciples as Mahakassapa, Sariputta, Punna, and Moggallana.
Svasti remembered how the previous year they also followed Sariputta’s example in bowing to the Buddha after he delivered the Sutra on
Emptiness. He saw how deep the bond between Teacher and students was.
The next afternoon Venerables Yamelu and Tekula visited the Buddha at his hut. These two bhikkhus were brothers from the brahmana
caste. They were well-known for their expertise in linguistics and ancient literature. When they recited the scriptures, their voices were clear
as bells and as resonant as drums. They bowed to the Buddha, and he invited them to be seated.
Venerable Yamelu spoke, “Lord, we would like to speak to you concerning the question of language as it relates to the dissemination of
the teaching. Lord, you usually deliver your talks in Magadhi, but Magadhi is not the native tongue of many bhikkhus, and the people in
some of the regions where the bhikkus teach do not understand Magadhi. Thus, they translate the teaching into local dialects. Before we
were ordained, we had the good fortune to study many dialects and languages. It is our observation that the sublime and subtle nuances of
your teaching have been hampered by being translated into local dialects and idioms. We would like your permission to render all your
teachings into the classical meter of the Vedic language. If all the bhikkhus studied and taught the teaching in one language, distortion and
error could be avoided.”
The Buddha was silent for a moment. Then he said, “It would not be beneficial to follow your suggestion. The Dharma is a living reality.