大般若波羅蜜多經

06

Subhuti! You should know that the earth element has no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure. In the same way, the water, fire, wind, space, and consciousness elements have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that the Noble Truth of suffering has no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure. In the same way, the Noble Truths of the origin, cessation, and path have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that ignorance has no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure. In the same way, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that an illusion has no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure. In the same way, dreams, reflected images, echoes, shadows, flowers in the sky, mirages, illusory cities, and magical transformations have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that inner emptiness has no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why?

Because both are ultimately pure. In the same way, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonbeing, emptiness of intrinsic nature, and emptiness of the nonbeing of intrinsic nature have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended.

Why? Because both are ultimately pure.

Subhuti! You should know that the perfection of generosity has no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure. In the same way, the perfections of pure conduct, patience, diligence, meditative concentration, and prajnaparamita have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that the four meditative absorptions have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure. In the same way, the four immeasurables and the four formless concentrations have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that the four foundations of mindfulness have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure. In the same way, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that the liberation gateway of emptiness has no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure. In the same way, the liberation gateways of signlessness and wishlessness have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that the five kinds of eyes have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure. In the same way, the six superknowledges have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that the Buddha's ten powers have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure. In the same way, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that a stream-enterer being born in an evil destiny has no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure. In the same way, a once-returner being reborn many times, a non-returner being born in the realm of desire, a great bodhisattva taking birth for personal benefit, and an arhat, a pratyekabuddha, or a perfectly and completely awakened Buddha being reborn in a future life have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that one practicing toward stream-entry and the fruit of stream-entry have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure. In the same way, one practicing toward once-returning and the fruit of once-returning, one practicing toward non-returning and the fruit of non-returning, one practicing toward arhatship and the fruit of arhatship, one practicing toward pratyekabuddhahood and the fruit of pratyekabuddhahood, a bodhisattva, and a Tathagata have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that names, conceptual designations, conventional establishments, and verbal expressions have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that nonarising, noncessation, nondefilement, nonpurification, signlessness, and the unconditioned have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that the beginning, the middle, and the end have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that coming and going have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that walking and standing have no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that nonarising has no real existence and therefore cannot be apprehended; one who relies upon the Mahayana likewise cannot be apprehended. Why? Because both are ultimately pure.

Subhuti! You should know that increase and decrease have no intrinsic existence and therefore cannot be apprehended; one who rides the Great Vehicle likewise cannot be apprehended. Why? Because they are ultimately pure.

Subhuti! You should know that the Ground of Great Joy has no intrinsic existence and therefore cannot be apprehended; one who rides the Great Vehicle likewise cannot be apprehended. Why? Because they are ultimately pure. In the same way, the Ground of Stainlessness, the Ground of Luminousness, the Ground of Radiant Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud have no intrinsic existence and therefore cannot be apprehended; one who rides the Great Vehicle likewise cannot be apprehended. Why? Because they are ultimately pure.

Subhuti! You should know that the stage of Pure Contemplation has no intrinsic existence and therefore cannot be apprehended; one who rides the Great Vehicle likewise cannot be apprehended. Why? Because they are ultimately pure. In the same way, the stage of Spiritual Lineage, the Eighth stage, the stage of Possessing Right View, the stage of Once-Returner, the stage of Freedom from Desire, the stage of One Who Has Completed the Work, the stage of a pratyekabuddha, the stage of a bodhisattva, and the stage of a Tathagata have no intrinsic existence and therefore cannot be apprehended; one who rides the Great Vehicle likewise cannot be apprehended. Why? Because they are ultimately pure.

Subhuti! You should know that the maturation of sentient beings has no intrinsic existence and therefore cannot be apprehended; one who rides the Great Vehicle likewise cannot be apprehended. Why? Because they are ultimately pure.

Subhuti! You should know that the purification of Buddha-fields has no intrinsic existence and therefore cannot be apprehended; one who rides the Great Vehicle likewise cannot be apprehended. Why? Because they are ultimately pure.

At that time, the Venerable Subhuti addressed the Buddha: “World-Honored One! Because what dharma cannot be apprehended is it said that the self and so forth cannot be apprehended?”

The Buddha said: “Subhuti! Because the intrinsic nature of the self cannot be apprehended, it is said that the self cannot be apprehended; up to and including the intrinsic nature of the seer, which cannot be apprehended, it is said that the seer cannot be apprehended. Why? Because the intrinsic nature of the self, up to and including the intrinsic nature of the seer, has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.

“Subhuti! Because the intrinsic nature of suchness cannot be apprehended, it is said that suchness cannot be apprehended; up to and including the intrinsic nature of the reality-limit, which cannot be apprehended, it is said that the reality-limit cannot be apprehended. Why? Because the intrinsic nature of suchness, up to and including the intrinsic nature of the reality-limit, has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.

“Subhuti! Because the intrinsic nature of form cannot be apprehended, it is said that form cannot be apprehended; up to and including the intrinsic nature of consciousness, which cannot be apprehended, it is said that consciousness cannot be apprehended. Why? Because the intrinsic nature of form, up to and including the intrinsic nature of consciousness, has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.

“Subhuti! Because the intrinsic nature of the eye ayatana cannot be apprehended, it is said that the eye ayatana cannot be apprehended; up to and including the intrinsic nature of the mind ayatana, which cannot be apprehended, it is said that the mind ayatana cannot be apprehended. Why? Because the intrinsic nature of the eye ayatana, up to and including the intrinsic nature of the mind ayatana, has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.

“Subhuti! Because the intrinsic nature of the form ayatana cannot be apprehended, it is said that the form ayatana cannot be apprehended; up to and including the intrinsic nature of the dharma ayatana, which cannot be apprehended, it is said that the dharma ayatana cannot be apprehended. Why? Because the intrinsic nature of the form ayatana, up to and including the intrinsic nature of the dharma ayatana, has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.

“Subhuti! Because the intrinsic nature of the eye dhatu cannot be apprehended, it is said that the eye dhatu cannot be apprehended; up to and including the intrinsic nature of the feelings that arise conditioned by eye-contact, which cannot be apprehended, it is said that the feelings arising conditioned by eye-contact cannot be apprehended. Why? Because the intrinsic nature of the eye dhatu, up to and including the intrinsic nature of the feelings arising conditioned by eye-contact, has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.

“Subhuti! Because the intrinsic nature of the ear dhatu cannot be apprehended, it is said that the ear dhatu cannot be apprehended; up to and including the intrinsic nature of the feelings that arise conditioned by ear-contact, which cannot be apprehended, it is said that the feelings arising conditioned by ear-contact cannot be apprehended. Why? Because the intrinsic nature of the ear dhatu, up to and including the intrinsic nature of the feelings arising conditioned by ear-contact, has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.

“Subhuti! Because the intrinsic nature of the nose dhatu cannot be apprehended, it is said that the nose dhatu cannot be apprehended; up to and including the intrinsic nature of the feelings that arise conditioned by nose-contact, which cannot be apprehended, it is said that the feelings arising conditioned by nose-contact cannot be apprehended. Why? Because the intrinsic nature of the nose dhatu, up to and including the intrinsic nature of the feelings arising conditioned by nose-contact, has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.

“Subhuti! Because the intrinsic nature of the tongue dhatu cannot be apprehended, it is said that the tongue dhatu cannot be apprehended; up to and including the intrinsic nature of the feelings that arise conditioned by tongue-contact, which cannot be apprehended, it is said that the feelings arising conditioned by tongue-contact cannot be apprehended. Why? Because the intrinsic nature of the tongue dhatu, up to and including the intrinsic nature of the feelings arising conditioned by tongue-contact, has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.

“Subhuti! Because the intrinsic nature of the body dhatu cannot be apprehended, it is said that the body dhatu cannot be apprehended; up to and including the intrinsic nature of the feelings that arise conditioned by body-contact, which cannot be apprehended, it is said that the feelings arising conditioned by body-contact cannot be apprehended. Why? Because the intrinsic nature of the body dhatu, up to and including the intrinsic nature of the feelings arising conditioned by body-contact, has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.

“Subhuti! Because the intrinsic nature of the mind dhatu cannot be apprehended, it is said that the mind dhatu cannot be apprehended; up to and including the intrinsic nature of the feelings that arise conditioned by mind-contact, which cannot be apprehended, it is said that the feelings arising conditioned by mind-contact cannot be apprehended. Why? Because the intrinsic nature of the mind dhatu, up to and including the intrinsic nature of the feelings arising conditioned by mind-contact, has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.

“Subhuti! Because the intrinsic nature of the earth dhatu cannot be apprehended, it is said that the earth dhatu cannot be apprehended; up to and including the intrinsic nature of the consciousness dhatu, which cannot be apprehended, it is said that the consciousness dhatu cannot be apprehended. Why? Because the intrinsic nature of the earth dhatu, up to and including the intrinsic nature of the consciousness dhatu, has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.

“Subhuti! Because the intrinsic nature of the Noble Truth of suffering cannot be apprehended, it is said that the Noble Truth of suffering cannot be apprehended; up to and including the intrinsic nature of the Noble Truth of the path, which cannot be apprehended, it is said that the Noble Truth of the path cannot be apprehended. Why? Because the intrinsic nature of the Noble Truth of suffering, up to and including the intrinsic nature of the Noble Truth of the path, has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.”

Subhuti! Since the nature of ignorance cannot be apprehended, it is said that ignorance cannot be apprehended; up to and including the nature of aging and death, sorrow, lamentation, suffering, grief, and distress, which cannot be apprehended, it is said that aging and death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended. Why is this? Because the nature of ignorance, up to and including the nature of aging and death, sorrow, lamentation, suffering, grief, and distress, has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! Since the nature of an illusion cannot be apprehended, it is said that an illusion cannot be apprehended; up to and including the nature of a magical transformation, which cannot be apprehended, it is said that a magical transformation cannot be apprehended. Why is this? Because the nature of an illusion, up to and including the nature of a magical transformation, has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! Since the nature of internal emptiness cannot be apprehended, it is said that internal emptiness cannot be apprehended; up to and including the nature of the emptiness of the absence of intrinsic nature, which cannot be apprehended, it is said that the emptiness of the absence of intrinsic nature cannot be apprehended. Why is this? Because the nature of internal emptiness, up to and including the nature of the emptiness of the absence of intrinsic nature, has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! Since the nature of the perfection of generosity cannot be apprehended, it is said that the perfection of generosity cannot be apprehended; up to and including the nature of the perfection of wisdom, which cannot be apprehended, it is said that the perfection of wisdom cannot be apprehended. Why is this? Because the nature of the perfection of generosity, up to and including the nature of the perfection of wisdom, has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! Since the nature of the four dhyanas cannot be apprehended, it is said that the four dhyanas cannot be apprehended; up to and including the nature of the four formless concentrations, which cannot be apprehended, it is said that the four formless concentrations cannot be apprehended. Why is this? Because the nature of the four dhyanas, up to and including the nature of the four formless concentrations, has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! Since the nature of the four foundations of mindfulness cannot be apprehended, it is said that the four foundations of mindfulness cannot be apprehended; up to and including the nature of the Noble Eightfold Path, which cannot be apprehended, it is said that the Noble Eightfold Path cannot be apprehended. Why is this? Because the nature of the four foundations of mindfulness, up to and including the nature of the Noble Eightfold Path, has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! Since the nature of the gateway to liberation through emptiness cannot be apprehended, it is said that the gateway to liberation through emptiness cannot be apprehended; up to and including the nature of the gateway to liberation through wishlessness, which cannot be apprehended, it is said that the gateway to liberation through wishlessness cannot be apprehended. Why is this? Because the nature of the gateway to liberation through emptiness, up to and including the nature of the gateway to liberation through wishlessness, has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! Since the nature of the five kinds of eyes cannot be apprehended, it is said that the five kinds of eyes cannot be apprehended; since the nature of the six superknowledges cannot be apprehended, it is said that the six superknowledges cannot be apprehended. Why is this? Because the nature of the five kinds of eyes and the nature of the six superknowledges have not been apprehended, will not be apprehended, and are not being apprehended, for they are ultimately pure.

Subhuti! Since the nature of the ten powers of a Buddha cannot be apprehended, it is said that the ten powers of a Buddha cannot be apprehended; up to and including the nature of the knowledge of all aspects, which cannot be apprehended, it is said that the knowledge of all aspects cannot be apprehended. Why is this? Because the nature of the ten powers of a Buddha, up to and including the nature of the knowledge of all aspects, has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! Since the nature of a stream-enterer being born in an evil realm cannot be apprehended, it is said that a stream-enterer being born in an evil realm cannot be apprehended; up to and including the nature of a perfectly and completely awakened Buddha being born again in a future life, which cannot be apprehended, it is said that a perfectly and completely awakened Buddha being born again in a future life cannot be apprehended. Why is this? Because the nature of a stream-enterer being born in an evil realm, up to and including the nature of a perfectly and completely awakened Buddha being born again in a future life, has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! Since the nature of one practicing toward stream-entry and the fruit of stream-entry cannot be apprehended, it is said that one practicing toward stream-entry and the fruit of stream-entry cannot be apprehended; up to and including the nature of the Tathagata, which cannot be apprehended, it is said that the Tathagata cannot be apprehended. Why is this? Because the nature of one practicing toward stream-entry and the fruit of stream-entry, up to and including the nature of the Tathagata, has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! Since the nature of names, conceptual designations, conventional establishments, and verbal expressions cannot be apprehended, it is said that names, conceptual designations, conventional establishments, and verbal expressions cannot be apprehended. Why is this? Because the nature of names, conceptual designations, conventional establishments, and verbal expressions has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! Since the nature of non-arising, non-ceasing, non-defilement, non-purification, signlessness, and the unconditioned cannot be apprehended, it is said that non-arising, non-ceasing, non-defilement, non-purification, signlessness, and the unconditioned cannot be apprehended. Why is this? Because the nature of non-arising, non-ceasing, non-defilement, non-purification, signlessness, and the unconditioned has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! Since the nature of the beginning, middle, and end cannot be apprehended, it is said that the beginning, middle, and end cannot be apprehended. Why is this? Because the nature of the beginning, middle, and end has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! Since the nature of coming and going cannot be apprehended, it is said that coming and going cannot be apprehended. Why is this? Because the nature of coming and going has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! Since the nature of walking and standing cannot be apprehended, it is said that walking and standing cannot be apprehended. Why is this? Because the nature of walking and standing has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! Since the nature of death and birth cannot be apprehended, it is said that death and birth cannot be apprehended. Why is this? Because the nature of death and birth has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! Since the nature of increase and decrease cannot be apprehended, it is said that increase and decrease cannot be apprehended. Why is this? Because the nature of increase and decrease has not been apprehended, will not be apprehended, and is not being apprehended, for it is ultimately pure.

Subhuti! The nature of the Ground of Great Joy cannot be apprehended; therefore, the Ground of Great Joy is said to be unapprehendable. Likewise, up to the nature of the Ground of the Dharma Cloud cannot be apprehended; therefore, the Ground of the Dharma Cloud is said to be unapprehendable. Why is this? Because the nature of the Ground of Great Joy through the nature of the Ground of the Dharma Cloud has not been apprehended, will not be apprehended, and is not now being apprehended, for it is ultimately pure.

Subhuti! The nature of the Ground of Pure Contemplation cannot be apprehended; therefore, the Ground of Pure Contemplation is said to be unapprehendable. Likewise, up to the nature of the Ground of the Tathagata cannot be apprehended; therefore, the Ground of the Tathagata is said to be unapprehendable. Why is this? Because the nature of the Ground of Pure Contemplation through the nature of the Ground of the Tathagata has not been apprehended, will not be apprehended, and is not now being apprehended, for it is ultimately pure.

Subhuti! The nature of bringing sentient beings to maturity cannot be apprehended; therefore, bringing sentient beings to maturity is said to be unapprehendable. Why is this? Because the nature of bringing sentient beings to maturity has not been apprehended, will not be apprehended, and is not now being apprehended, for it is ultimately pure.

Subhuti! The nature of adorning and purifying Buddha-fields cannot be apprehended; therefore, adorning and purifying Buddha-fields is said to be unapprehendable. Why is this? Because the nature of adorning and purifying Buddha-fields has not been apprehended, will not be apprehended, and is not now being apprehended, for it is ultimately pure.

Subhuti! Within internal emptiness, the nature of the perfections of generosity, moral discipline, patience, diligence, meditative concentration, and prajnaparamita cannot be apprehended; therefore, generosity through prajnaparamita are said to be unapprehendable. Likewise, within the emptiness of the nonexistence of intrinsic nature, the nature of the perfections of generosity, moral discipline, patience, diligence, meditative concentration, and prajnaparamita cannot be apprehended; therefore, generosity through prajnaparamita are said to be unapprehendable.

Why is this? Because the nature therein of the perfections of generosity, moral discipline, patience, diligence, meditative concentration, and prajnaparamita has not been apprehended, will not be apprehended, and is not now being apprehended, for it is ultimately pure.

Subhuti! Within internal emptiness, the nature of the four meditative absorptions, the four immeasurables, and the four formless attainments cannot be apprehended; therefore, the four meditative absorptions, the four immeasurables, and the four formless attainments are said to be unapprehendable. Likewise, within the emptiness of the nonexistence of intrinsic nature, the nature of the four meditative absorptions, the four immeasurables, and the four formless attainments cannot be apprehended; therefore, the four meditative absorptions, the four immeasurables, and the four formless attainments are said to be unapprehendable.

Why is this? Because the nature therein of the four meditative absorptions, the four immeasurables, and the four formless attainments has not been apprehended, will not be apprehended, and is not now being apprehended, for it is ultimately pure.

Subhuti! Within internal emptiness, the nature of 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 cannot be apprehended; therefore, the four foundations of mindfulness through the Noble Eightfold Path are said to be unapprehendable. Likewise, within the emptiness of the nonexistence of intrinsic nature, the nature of 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 cannot be apprehended;

therefore, the four foundations of mindfulness through the Noble Eightfold Path are said to be unapprehendable.

Why is this? Because the nature therein of 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 has not been apprehended, will not be apprehended, and is not now being apprehended, for it is ultimately pure.

Subhuti! Within internal emptiness, the nature of the gateways to liberation through emptiness, signlessness, and wishlessness cannot be apprehended; therefore, the gateways to liberation through emptiness, signlessness, and wishlessness are said to be unapprehendable. Likewise, within the emptiness of the nonexistence of intrinsic nature, the nature of the gateways to liberation through emptiness, signlessness, and wishlessness cannot be apprehended; therefore, the gateways to liberation through emptiness, signlessness, and wishlessness are said to be unapprehendable.

Why is this? Because the nature therein of the gateways to liberation through emptiness, signlessness, and wishlessness has not been apprehended, will not be apprehended, and is not now being apprehended, for it is ultimately pure.

Subhuti! Within internal emptiness, the nature of the five kinds of eyes and the six superknowledges cannot be apprehended; therefore, the five kinds of eyes and the six superknowledges are said to be unapprehendable. Likewise, within the emptiness of the nonexistence of intrinsic nature, the nature of the five kinds of eyes and the six superknowledges cannot be apprehended; therefore, the five kinds of eyes and the six superknowledges are said to be unapprehendable. Why is this? Because the nature therein of the five kinds of eyes and the six superknowledges has not been apprehended, will not be apprehended, and is not now being apprehended, for it is ultimately pure.

Subhuti! Within internal emptiness, the nature of the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of all paths, and the knowledge of all aspects cannot be apprehended; therefore, the Buddha’s ten powers through the knowledge of all aspects are said to be unapprehendable.

Likewise, within the emptiness of the nonexistence of intrinsic nature, the nature of the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of all paths, and the knowledge of all aspects cannot be apprehended; therefore, the Buddha’s ten powers through the knowledge of all aspects are said to be unapprehendable.

Why is this? Because the nature therein of the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of all paths, and the knowledge of all aspects has not been apprehended, will not be apprehended, and is not now being apprehended, for it is ultimately pure.

Subhuti! Within internal emptiness, the nature of one practicing for the fruit of stream-entry, the fruit of stream-entry, one practicing for the fruit of once-returning, the fruit of once-returning, one practicing for the fruit of non-returning, the fruit of non-returning, one practicing for arhatship, the fruit of arhatship, one practicing for pratyekabuddhahood, the fruit of pratyekabuddhahood, the bodhisattva, and the Tathagata cannot be apprehended; therefore, one practicing for the fruit of stream-entry, the fruit of stream-entry, through the bodhisattva and the Tathagata are said to be unapprehendable.

Likewise, within the emptiness of the nonexistence of intrinsic nature, the nature of one practicing for the fruit of stream-entry, the fruit of stream-entry, one practicing for the fruit of once-returning, the fruit of once-returning, one practicing for the fruit of non-returning, the fruit of non-returning, one practicing for arhatship, the fruit of arhatship, one practicing for pratyekabuddhahood, the fruit of pratyekabuddhahood, the bodhisattva, and the Tathagata cannot be apprehended; therefore, one practicing for the fruit of stream-entry, the fruit of stream-entry, through the bodhisattva and the Tathagata are said to be unapprehendable.

Why is this? Because the nature therein of one practicing for the fruit of stream-entry, the fruit of stream-entry, one practicing for the fruit of once-returning, the fruit of once-returning, one practicing for the fruit of non-returning, the fruit of non-returning, one practicing for arhatship, the fruit of arhatship, one practicing for pratyekabuddhahood, the fruit of pratyekabuddhahood, the bodhisattva, and the Tathagata has not been apprehended, will not be apprehended, and is not now being apprehended, for it is ultimately pure.

Subhuti! The nature of the Stage of Extreme Joy, the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Stage of Far-Reaching, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud cannot be apprehended within internal emptiness; therefore it is said that the Stage of Extreme Joy through the Stage of the Dharma Cloud cannot be apprehended.

Likewise, the nature of the Stage of Extreme Joy, the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Stage of Far-Reaching, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud cannot be apprehended within the emptiness of the emptiness of intrinsic nature; therefore it is said that the Stage of Extreme Joy through the Stage of the Dharma Cloud cannot be apprehended.

Why is this? Because therein the nature of the Stage of Extreme Joy, the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Stage of Far-Reaching, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.

Subhuti! The nature of the Stage of Pure Contemplation, the Stage of Lineage, the Eighth Stage, the Stage of Complete Vision, the Stage of Attenuation, the Stage of Freedom from Desire, the Stage of One Who Has Completed the Work, the Stage of a Pratyekabuddha, the Stage of a Bodhisattva, and the Stage of a Tathagata cannot be apprehended within internal emptiness; therefore it is said that the Stage of Pure Contemplation through the Stage of a Tathagata cannot be apprehended.

Likewise, the nature of the Stage of Pure Contemplation, the Stage of Lineage, the Eighth Stage, the Stage of Complete Vision, the Stage of Attenuation, the Stage of Freedom from Desire, the Stage of One Who Has Completed the Work, the Stage of a Pratyekabuddha, the Stage of a Bodhisattva, and the Stage of a Tathagata cannot be apprehended within the emptiness of the emptiness of intrinsic nature; therefore it is said that the Stage of Pure Contemplation through the Stage of a Tathagata cannot be apprehended.

Why is this? Because therein the nature of the Stage of Pure Contemplation, the Stage of Lineage, the Eighth Stage, the Stage of Complete Vision, the Stage of Attenuation, the Stage of Freedom from Desire, the Stage of One Who Has Completed the Work, the Stage of a Pratyekabuddha, the Stage of a Bodhisattva, and the Stage of a Tathagata has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.

Subhuti! The nature of bringing sentient beings to maturity cannot be apprehended within internal emptiness; therefore it is said that bringing sentient beings to maturity cannot be apprehended. Likewise, the nature of bringing sentient beings to maturity cannot be apprehended within the emptiness of the emptiness of intrinsic nature; therefore it is said that bringing sentient beings to maturity cannot be apprehended. Why is this? Because therein the nature of bringing sentient beings to maturity has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.

Subhuti! The nature of adorning and purifying Buddha-fields cannot be apprehended within internal emptiness; therefore it is said that adorning and purifying Buddha-fields cannot be apprehended. Likewise, the nature of adorning and purifying Buddha-fields cannot be apprehended within the emptiness of the emptiness of intrinsic nature; therefore it is said that adorning and purifying Buddha-fields cannot be apprehended. Why is this? Because therein the nature of adorning and purifying Buddha-fields has not been apprehended, will not be apprehended, and is not presently being apprehended, for it is ultimately pure.

Thus, Subhuti, when great bodhisattvas practice prajnaparamita, although they contemplate all dharmas as devoid of anything possessed, inapprehensible, and ultimately pure, they nevertheless do not fail to appear and proceed by relying upon the Great Vehicle. Rather, employing non-attainment as skillful means, they rely upon the Great Vehicle to emerge from birth and death in the three realms, reach the knowledge of all-knowledge, and bring benefit and security to all sentient beings. Until the end of future time, they never cease or rest.

XVI. CHAPTER IN PRAISE OF THE GREAT VEHICLE

01

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! The Great Vehicle of which you speak is supreme and wondrous, surpassing all devas, humans, asuras, and others in the world. Such a Great Vehicle is equal to empty space.

Just as empty space can encompass innumerable, immeasurable, and boundless sentient beings, so too can the Great Vehicle encompass innumerable, immeasurable, and boundless sentient beings. Moreover, just as empty space neither comes nor goes nor abides, yet can be seen, so too the Great Vehicle neither comes nor goes nor abides, yet can be seen. Moreover, just as the beginning, end, and middle of empty space cannot be apprehended, so too the beginning, end, and middle of the Great Vehicle cannot be apprehended.

Because the three times are equal, it is called the Great Vehicle.”

The Buddha said: “Subhuti! So it is! So it is! It is just as you have said. The bodhisattvas’ Great Vehicle is endowed with such boundless qualities.

“Subhuti! You should know that this Great Vehicle is precisely the paramitas of generosity, pure morality, patient acceptance, diligence, meditation, and prajnaparamita.

“Furthermore, Subhuti! You should know that this Great Vehicle is precisely internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the inapprehensible, emptiness of nonexistence, emptiness of intrinsic nature, the emptiness of the emptiness of intrinsic nature, and so forth.

“Furthermore, Subhuti! You should know that this Great Vehicle is precisely the Samadhi of Heroic Progress through the Samadhi of Unattached Purity Like Empty Space, and immeasurable hundreds of thousands of other samadhi Dharma-gates.

“Furthermore, Subhuti! You should know that this Great Vehicle is precisely 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 awakening, and the eightfold noble path.

“Furthermore, Subhuti! You should know that this Great Vehicle is precisely the three samadhis through the eighteen distinctive qualities of a Buddha.

“Furthermore, Subhuti! You should know that this Great Vehicle is precisely the dharani Dharma-gate of letters … and all dharani Dharma-gates.

“Subhuti! You should know that such immeasurable and boundless supreme qualities all constitute the Great Vehicle of great bodhisattvas.

“Furthermore, Subhuti! You said that the Great Vehicle is supreme and wondrous, surpassing all devas, humans, asuras, and others in the world. So it is!

So it is! It is just as you have said. Why is this?

Subhuti! If the desire realm were true suchness rather than falsehood, distortion, or provisional designation; if it were firm and real, permanent and everlasting, unchanging and immutable, and possessed a real nature, then this Great Vehicle would not be supreme or wondrous and would not surpass all devas, humans, asuras, and others in the world. But because the desire realm is not true suchness, but is false, distorted, and provisionally designated; because it is neither firm nor real, neither permanent nor everlasting, but changing and mutable, and entirely devoid of real nature, this Great Vehicle is supreme and wondrous, surpassing all devas, humans, asuras, and others in the world.

“Subhuti! If the form realm and the formless realm were true suchness rather than falsehood, distortion, or provisional designation; if they were firm and real, permanent and everlasting, unchanging and immutable, and possessed a real nature, then this Great Vehicle would not be supreme or wondrous and would not surpass all devas, humans, asuras, and others in the world. But because the form realm and the formless realm are not true suchness, but are false, distorted, and provisionally designated; because they are neither firm nor real, neither permanent nor everlasting, but changing and mutable, and entirely devoid of real nature, this Great Vehicle is supreme and wondrous, surpassing all devas, humans, asuras, and others in the world.”

Subhuti! If form were true suchness, not false, not inverted, not provisionally designated, but certain, real, permanent, everlasting, unchanging, unalterable, and possessed of real nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because form is not true suchness but is false, inverted, and provisionally designated; is neither certain nor real; is neither permanent nor everlasting; is changing and alterable; and is entirely devoid of real nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If feeling, perception, formations, and consciousness were true suchness, not false, not inverted, not provisionally designated, but certain, real, permanent, everlasting, unchanging, unalterable, and possessed of real nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because feeling, perception, formations, and consciousness are not true suchness but are false, inverted, and provisionally designated; are neither certain nor real; are neither permanent nor everlasting; are changing and alterable; and are entirely devoid of real nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the eye ayatana were true suchness, not false, not inverted, not provisionally designated, but certain, real, permanent, everlasting, unchanging, unalterable, and possessed of real nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the eye ayatana is not true suchness but is false, inverted, and provisionally designated; is neither certain nor real; is neither permanent nor everlasting; is changing and alterable; and is entirely devoid of real nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the ear, nose, tongue, body, and mind ayatanas were true suchness, not false, not inverted, not provisionally designated, but certain, real, permanent, everlasting, unchanging, unalterable, and possessed of real nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the ear, nose, tongue, body, and mind ayatanas are not true suchness but are false, inverted, and provisionally designated; are neither certain nor real; are neither permanent nor everlasting; are changing and alterable; and are entirely devoid of real nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the form ayatana were true suchness, not false, not inverted, not provisionally designated, but certain, real, permanent, everlasting, unchanging, unalterable, and possessed of real nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the form ayatana is not true suchness but is false, inverted, and provisionally designated; is neither certain nor real; is neither permanent nor everlasting; is changing and alterable; and is entirely devoid of real nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the sound, odor, taste, tangible-object, and dharma ayatanas were true suchness, not false, not inverted, not provisionally designated, but certain, real, permanent, everlasting, unchanging, unalterable, and possessed of real nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the sound, odor, taste, tangible-object, and dharma ayatanas are not true suchness but are false, inverted, and provisionally designated; are neither certain nor real; are neither permanent nor everlasting; are changing and alterable; and are entirely devoid of real nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the eye dhatu were true suchness, not false, not inverted, not provisionally designated, but certain, real, permanent, everlasting, unchanging, unalterable, and possessed of real nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the eye dhatu is not true suchness but is false, inverted, and provisionally designated; is neither certain nor real; is neither permanent nor everlasting; is changing and alterable; and is entirely devoid of real nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition were true suchness, not false, not inverted, not provisionally designated, but certain, real, permanent, everlasting, unchanging, unalterable, and possessed of real nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world.

Yet because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are not true suchness but are false, inverted, and provisionally designated; are neither certain nor real; are neither permanent nor everlasting; are changing and alterable; and are entirely devoid of real nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the ear dhatu were true suchness, not false, not inverted, not provisionally designated, but certain, real, permanent, everlasting, unchanging, unalterable, and possessed of real nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the ear dhatu is not true suchness but is false, inverted, and provisionally designated; is neither certain nor real; is neither permanent nor everlasting; is changing and alterable; and is entirely devoid of real nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition were true suchness, not false, not inverted, not provisionally designated, but certain, real, permanent, everlasting, unchanging, unalterable, and possessed of real nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world.

Yet because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are not true suchness but are false, inverted, and provisionally designated; are neither certain nor real; are neither permanent nor everlasting; are changing and alterable; and are entirely devoid of real nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the nose dhatu were true suchness, not false, not inverted, not provisionally designated, but firm, real, permanent, enduring, unchanging, immutable, and possessed of true nature, then this Mahayana would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the nose dhatu is not true suchness but is false, inverted, and provisionally designated; is neither firm nor real; is neither permanent nor enduring; is subject to change and alteration; and is utterly devoid of true nature, this Mahayana is therefore supreme and wondrous, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition were true suchness, not false, not inverted, not provisionally designated, but firm, real, permanent, enduring, unchanging, immutable, and possessed of true nature, then this Mahayana would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world.

Yet because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are not true suchness but are false, inverted, and provisionally designated; are neither firm nor real; are neither permanent nor enduring; are subject to change and alteration; and are utterly devoid of true nature, this Mahayana is therefore supreme and wondrous, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the tongue dhatu were true suchness, not false, not inverted, not provisionally designated, but firm, real, permanent, enduring, unchanging, immutable, and possessed of true nature, then this Mahayana would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the tongue dhatu is not true suchness but is false, inverted, and provisionally designated; is neither firm nor real; is neither permanent nor enduring; is subject to change and alteration; and is utterly devoid of true nature, this Mahayana is therefore supreme and wondrous, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition were true suchness, not false, not inverted, not provisionally designated, but firm, real, permanent, enduring, unchanging, immutable, and possessed of true nature, then this Mahayana would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world.

Yet because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are not true suchness but are false, inverted, and provisionally designated; are neither firm nor real; are neither permanent nor enduring; are subject to change and alteration; and are utterly devoid of true nature, this Mahayana is therefore supreme and wondrous, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the body dhatu were true suchness, not false, not inverted, not provisionally designated, but firm, real, permanent, enduring, unchanging, immutable, and possessed of true nature, then this Mahayana would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the body dhatu is not true suchness but is false, inverted, and provisionally designated; is neither firm nor real; is neither permanent nor enduring; is subject to change and alteration; and is utterly devoid of true nature, this Mahayana is therefore supreme and wondrous, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition were true suchness, not false, not inverted, not provisionally designated, but firm, real, permanent, enduring, unchanging, immutable, and possessed of true nature, then this Mahayana would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world.

Yet because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are not true suchness but are false, inverted, and provisionally designated; are neither firm nor real; are neither permanent nor enduring; are subject to change and alteration; and are utterly devoid of true nature, this Mahayana is therefore supreme and wondrous, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the mind dhatu were true suchness, not false, not inverted, not provisionally designated, but firm, real, permanent, enduring, unchanging, immutable, and possessed of true nature, then this Mahayana would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the mind dhatu is not true suchness but is false, inverted, and provisionally designated; is neither firm nor real; is neither permanent nor enduring; is subject to change and alteration; and is utterly devoid of true nature, this Mahayana is therefore supreme and wondrous, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition were true suchness, not false, not inverted, not provisionally designated, but firm, real, permanent, enduring, unchanging, immutable, and possessed of true nature, then this Mahayana would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world.

Yet because the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are not true suchness but are false, inverted, and provisionally designated; are neither firm nor real; are neither permanent nor enduring; are subject to change and alteration; and are utterly devoid of true nature, this Mahayana is therefore supreme and wondrous, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the earth dhatu were true suchness, not false, not inverted, not provisionally designated, but firm, real, permanent, enduring, unchanging, immutable, and possessed of true nature, then this Mahayana would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the earth dhatu is not true suchness but is false, inverted, and provisionally designated; is neither firm nor real; is neither permanent nor enduring; is subject to change and alteration; and is utterly devoid of true nature, this Mahayana is therefore supreme and wondrous, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the water, fire, wind, space, and consciousness dhatus were true suchness, not false, not inverted, not provisionally designated, but firm, real, permanent, enduring, unchanging, immutable, and possessed of true nature, then this Mahayana would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the water, fire, wind, space, and consciousness dhatus are not true suchness but are false, inverted, and provisionally designated; are neither firm nor real; are neither permanent nor enduring; are subject to change and alteration; and are utterly devoid of true nature, this Mahayana is therefore supreme and wondrous, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If ignorance were true suchness, not false, not inverted, not provisionally designated, but certain and real, permanent and enduring, unchanging and immutable, and possessed of real nature, then this Great Vehicle would not be exalted, would not be sublime, and would not surpass all devas, humans, asuras, and others in the world. Yet because ignorance is not true suchness, but is false, inverted, and provisionally designated; is neither certain nor real; is neither permanent nor enduring; is subject to change and alteration; and is entirely devoid of real nature, this Great Vehicle is exalted, is sublime, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress were true suchness, not false, not inverted, not provisionally designated, but certain and real, permanent and enduring, unchanging and immutable, and possessed of real nature, then this Great Vehicle would not be exalted, would not be sublime, and would not surpass all devas, humans, asuras, and others in the world.

Yet because formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are not true suchness, but are false, inverted, and provisionally designated; are neither certain nor real; are neither permanent nor enduring; are subject to change and alteration; and are entirely devoid of real nature, this Great Vehicle is exalted, is sublime, and surpasses all devas, humans, asuras, and others in the world.

Fascicle 56

End