大般若波羅蜜多經

XXXXII. CHAPTER ON THE INCONCEIVABLE

02

The Venerable Subhuti addressed the Buddha: “World-Honored One! For what reason can form not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can feeling, perception, formations, and consciousness likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can the eye ayatana not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can the ear, nose, tongue, body, and mind ayatanas likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can the form ayatana not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can the sound, odor, taste, tangible-object, and dharma ayatanas likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can the eye dhatu not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can the ear dhatu not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can the nose dhatu not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can the tongue dhatu not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can the body dhatu not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can the mind dhatu not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can the earth dhatu not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can the water, fire, wind, space, and consciousness dhatus likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can ignorance not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can the perfection of generosity not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can the perfections of pure discipline, patient acceptance, diligence, meditation, and prajnaparamita likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can the emptiness of the internal not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonbeing, the emptiness of self-nature,

and the emptiness of the self-nature of nonbeing likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can suchness not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can the Noble Truth of suffering not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can the Noble Truths of the origin of suffering, its cessation, and the path likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can the four meditative absorptions not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can the four immeasurables and the four formless concentrations likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can the eight liberations not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can the eight spheres of mastery, the nine successive concentrations, and the ten totality spheres likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?

World-Honored One! For what reason can the four establishments of mindfulness not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; and why can the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable?”

“Blessed One! For what reason can the liberation gateway of emptiness not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled; and why can the liberation gateways of signlessness and wishlessness likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled?

“Blessed One! For what reason can the ten bodhisattva grounds not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled?

“Blessed One! For what reason can the five kinds of eyes not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled; and why can the six superknowledges likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled?

“Blessed One! For what reason can the Buddha’s ten powers not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled; and why can the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled?

“Blessed One! For what reason can the quality of never forgetting not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled; and why can the nature of constant equanimity likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled?

“Blessed One! For what reason can the wisdom of all things not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled; and why can the wisdom of the aspects of the paths and the wisdom of all aspects likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled?

“Blessed One! For what reason can all dharani gateways not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled; and why can all samadhi gateways likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled?

“Blessed One! For what reason can the fruit of stream-entry not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled; and why can the fruits of once-returning, non-returning, and arhatship likewise not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled?

“Blessed One! For what reason can the fruit of a pratyekabuddha not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled?

“Blessed One! For what reason can all the practices of great bodhisattvas not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled?

“Blessed One! For what reason can the supreme awakening of the Buddhas not be established as having a nature that is inconceivable, immeasurable, innumerable, and unequalled?”

The Buddha said, “Subhuti! It is because form cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal; and because feeling, perception, formations, and consciousness likewise cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

“Subhuti! It is because the eye ayatana cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal; and because the ear, nose, tongue, body, and mind ayatanas likewise cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

“Subhuti! It is because the form ayatana cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal; and because the sound, odor, taste, touch, and dharma ayatanas likewise cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

“Subhuti! It is because the eye dhatu cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal; and because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact likewise cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

“Subhuti! It is because the ear dhatu cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal; and because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising in dependence upon ear-contact likewise cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

“Subhuti! It is because the nose dhatu cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal; and because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising in dependence upon nose-contact likewise cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

“Subhuti! It is because the tongue dhatu cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal; and because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising in dependence upon tongue-contact likewise cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

“Subhuti! It is because the body dhatu cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal; and because the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising in dependence upon body-contact likewise cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

“Subhuti! It is because the mind dhatu cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal; and because the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising in dependence upon mind-contact likewise cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

“Subhuti! It is because the earth dhatu cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal; and because the water, fire, wind, space, and consciousness dhatus likewise cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

“Subhuti! It is because ignorance cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal; and because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress likewise cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

“Subhuti! It is because the perfection of generosity cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal; and because the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita likewise cannot be established as having a nature that is conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.”

Subhuti! Because internal emptiness cannot be established as conceivable, measurable, numerable, equal, or unequal; and because external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence likewise cannot be established as conceivable, measurable, numerable, equal,

or unequal.

Subhuti! Because suchness cannot be established as conceivable, measurable, numerable, equal, or unequal; and because the dharma realm, dharma nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Because the Noble Truth of suffering cannot be established as conceivable, measurable, numerable, equal, or unequal; and because the Noble Truths of the origin of suffering, cessation, and the path likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Because the four meditative absorptions cannot be established as conceivable, measurable, numerable, equal, or unequal; and because the four immeasurables and the four formless concentrations likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Because the eight liberations cannot be established as conceivable, measurable, numerable, equal, or unequal; and because the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Because the four foundations of mindfulness cannot be established as conceivable, measurable, numerable, equal, or unequal; and because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Because the Dharma gateway of liberation through emptiness cannot be established as conceivable, measurable, numerable, equal, or unequal; and because the Dharma gateways of liberation through signlessness and wishlessness likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Because the ten bodhisattva bhumis cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Because the five kinds of eyes cannot be established as conceivable, measurable, numerable, equal, or unequal; and because the six superknowledges likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Because the Buddha’s ten powers cannot be established as conceivable, measurable, numerable, equal, or unequal; and because the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Because the Dharma of never losing mindfulness cannot be established as conceivable, measurable, numerable, equal, or unequal; and because the nature of constant equanimity likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Because the knowledge of all things cannot be established as conceivable, measurable, numerable, equal, or unequal; and because the knowledge of the aspects of the paths and the knowledge of all aspects likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Because all dharani gateways cannot be established as conceivable, measurable, numerable, equal, or unequal; and because all samadhi gateways likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Because the fruit of stream-entry cannot be established as conceivable, measurable, numerable, equal, or unequal; and because the fruits of once-returning, non-returning, and arhatship likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Because the fruit of a pratyekabuddha cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Because all the practices of great bodhisattvas cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Because the supreme enlightenment of the Buddhas cannot be established as conceivable, measurable, numerable, equal, or unequal.

The Venerable Subhuti said to the Buddha: “World-Honored One! For what reason can form not be established as conceivable, measurable, numerable, equal, or unequal, and why can feeling, perception, formations, and consciousness likewise not be established as conceivable, measurable, numerable, equal, or unequal?

“World-Honored One! For what reason can the eye ayatana not be established as conceivable, measurable, numerable, equal, or unequal, and why can the ear, nose, tongue, body, and mind ayatanas likewise not be established as conceivable, measurable, numerable, equal, or unequal?

“World-Honored One! For what reason can the form ayatana not be established as conceivable, measurable, numerable, equal, or unequal, and why can the sound, odor, taste, tangible-object, and dharma ayatanas likewise not be established as conceivable, measurable, numerable, equal, or unequal?

“World-Honored One! For what reason can the eye dhatu not be established as conceivable, measurable, numerable, equal, or unequal, and why can the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition likewise not be established as conceivable, measurable, numerable, equal, or unequal?

“World-Honored One! For what reason can the ear dhatu not be established as conceivable, measurable, numerable, equal, or unequal, and why can the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition likewise not be established as conceivable, measurable, numerable, equal, or unequal?

“World-Honored One! For what reason can the nose dhatu not be established as conceivable, measurable, numerable, equal, or unequal, and why can the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition likewise not be established as conceivable, measurable, numerable, equal, or unequal?

“World-Honored One! For what reason can the tongue dhatu not be established as conceivable, measurable, numerable, equal, or unequal, and why can the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition likewise not be established as conceivable, measurable, numerable, equal, or unequal?

“World-Honored One! For what reason can the body dhatu not be established as conceivable, measurable, numerable, equal, or unequal, and why can the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition likewise not be established as conceivable, measurable, numerable, equal, or unequal?”

World-Honored One! For what reason can the mind-element not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can the dharma-element, the mind-consciousness element, mental contact, and the feelings arising with mental contact as condition likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can the earth-element not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can the water, fire, wind, space, and consciousness elements likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can ignorance not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and affliction likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can the perfection of generosity not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can the perfections of pure ethical conduct, patience, diligence, meditation, and prajnaparamita likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can the emptiness of internal phenomena not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can suchness not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can the dharma-realm, the nature of phenomena, the nature free from falsity, the immutable nature, the nature of equality, the nature free from arising, the certainty of phenomena, the abiding of phenomena, the limit of reality, the realm of space, and the inconceivable realm likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can the Noble Truth of suffering not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can the Noble Truths of the origin of suffering, its cessation, and the path likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can the four meditative absorptions not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can the four immeasurables and the four formless attainments likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can the eight liberations not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can the four foundations of mindfulness not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can 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 likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can the emptiness gateway to liberation not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can the signlessness and wishlessness gateways to liberation likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can the ten bodhisattva grounds not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can the five kinds of eyes not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can the six superknowledges likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can the Buddha’s ten powers not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can the quality of never forgetting not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can the nature of constant equanimity likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can the knowledge of all things not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can the knowledge of the aspects of the paths and the knowledge of all aspects likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can all dharani gateways not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can all samadhi gateways likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can the fruit of stream-entry not be established as conceivable, measurable, quantifiable, equal, or unequal; and why can the fruits of once-returning, non-returning, and arhatship likewise not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can the fruit of a pratyekabuddha not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can all practices of great bodhisattvas not be established as conceivable, measurable, quantifiable, equal, or unequal?

World-Honored One! For what reason can the fruit of the unsurpassed awakening of all Buddhas not be established as conceivable, measurable, quantifiable, equal, or unequal?

The Buddha said: Subhuti! Because the intrinsic nature of form is inconceivable, immeasurable, beyond all quantity, incomparable, and devoid of self-nature, form cannot be established as conceivable, measurable, quantifiable, equal, or unequal. Because the intrinsic nature of feeling, perception, volitional formations, and consciousness is also inconceivable, immeasurable, beyond all quantity, incomparable, and devoid of self-nature, feeling, perception, volitional formations, and consciousness likewise cannot be established as conceivable, measurable, quantifiable, equal, or unequal.

Subhuti! Because the intrinsic nature of the eye ayatana is inconceivable, immeasurable, beyond all quantity, incomparable, and devoid of self-nature, the eye ayatana cannot be established as conceivable, measurable, quantifiable, equal, or unequal. Because the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is also inconceivable, immeasurable, beyond all quantity, incomparable, and devoid of self-nature, the ear, nose, tongue, body, and mind ayatanas likewise cannot be established as conceivable, measurable, quantifiable, equal, or unequal.

Subhuti! Since the intrinsic nature of the form ayatana is inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the form ayatana cannot be established as conceivable, measurable, numerable, equal, or unequal. Since the intrinsic nature of the sound, odor, taste, touch, and mental-object ayatanas is also inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the sound, odor, taste, touch, and mental-object ayatanas likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Since the intrinsic nature of the eye dhatu is inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the eye dhatu cannot be established as conceivable, measurable, numerable, equal, or unequal. Since the intrinsic nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition is also inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the form dhatu through to the feelings arising with eye-contact as their condition likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Since the intrinsic nature of the ear dhatu is inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the ear dhatu cannot be established as conceivable, measurable, numerable, equal, or unequal. Since the intrinsic nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition is also inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the sound dhatu through to the feelings arising with ear-contact as their condition likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Since the intrinsic nature of the nose dhatu is inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the nose dhatu cannot be established as conceivable, measurable, numerable, equal, or unequal. Since the intrinsic nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition is also inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the odor dhatu through to the feelings arising with nose-contact as their condition likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Since the intrinsic nature of the tongue dhatu is inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the tongue dhatu cannot be established as conceivable, measurable, numerable, equal, or unequal. Since the intrinsic nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition is also inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the taste dhatu through to the feelings arising with tongue-contact as their condition likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Since the intrinsic nature of the body dhatu is inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the body dhatu cannot be established as conceivable, measurable, numerable, equal, or unequal. Since the intrinsic nature of the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition is also inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the touch dhatu through to the feelings arising with body-contact as their condition likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Since the intrinsic nature of the mind dhatu is inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the mind dhatu cannot be established as conceivable, measurable, numerable, equal, or unequal. Since the intrinsic nature of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition is also inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the mental-object dhatu through to the feelings arising with mind-contact as their condition likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Since the intrinsic nature of the earth dhatu is inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the earth dhatu cannot be established as conceivable, measurable, numerable, equal, or unequal. Since the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is also inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the water, fire, wind, space, and consciousness dhatus likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Since the intrinsic nature of ignorance is inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, ignorance cannot be established as conceivable, measurable, numerable, equal, or unequal. Since the intrinsic nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress is also inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, formations through to aging and death, sorrow, lamentation, pain, grief, and distress likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Since the intrinsic nature of the perfection of generosity is inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the perfection of generosity cannot be established as conceivable, measurable, numerable, equal, or unequal. Since the intrinsic nature of the perfections of pure morality, patience, diligence, meditation, and prajnaparamita is also inconceivable, immeasurable, innumerable, unequalled, and devoid of intrinsic nature, the perfections of pure morality through to prajnaparamita likewise cannot be established as conceivable, measurable, numerable, equal, or unequal.

Subhuti! Because the intrinsic nature of inner emptiness is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, inner emptiness cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal. Because the intrinsic nature of 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 the unchanging, emptiness of essential nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence,

emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence is likewise inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, outer emptiness through the emptiness of the intrinsic nature of nonexistence likewise cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

Subhuti! Because the intrinsic nature of suchness is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, suchness cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal. Because the intrinsic nature of the Dharma-realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the true limit, the realm of space, and the inconceivable realm is likewise inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the Dharma-realm through the inconceivable realm likewise cannot be established as conceivable or inconceivable,

measurable or immeasurable, numerable or innumerable, equal or unequal.

Subhuti! Because the intrinsic nature of the Noble Truth of suffering is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the Noble Truth of suffering cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal. Because the intrinsic nature of the Noble Truths of the origin, cessation, and path is likewise inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the Noble Truths of the origin, cessation, and path likewise cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

Subhuti! Because the intrinsic nature of the four dhyanas is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the four dhyanas cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal. Because the intrinsic nature of the four immeasurables and the four formless absorptions is likewise inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the four immeasurables and the four formless absorptions likewise cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

Subhuti! Because the intrinsic nature of the eight liberations is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the eight liberations cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal. Because the intrinsic nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities is likewise inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the eight spheres of mastery, the nine successive absorptions, and the ten totalities likewise cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

Subhuti! Because the intrinsic nature of the four foundations of mindfulness is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the four foundations of mindfulness cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal. Because the intrinsic nature of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path is likewise inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the four right efforts through the eightfold noble path likewise cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable,

equal or unequal.

Subhuti! Because the intrinsic nature of the liberation gateway of emptiness is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the liberation gateway of emptiness likewise cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal. Because the intrinsic nature of the liberation gateways of signlessness and wishlessness is likewise inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the liberation gateways of signlessness and wishlessness likewise cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

Subhuti! Because the intrinsic nature of the ten bodhisattva grounds is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the ten bodhisattva grounds cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

Subhuti! Because the intrinsic nature of the five kinds of eyes is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the five kinds of eyes cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal. Because the intrinsic nature of the six superknowledges is likewise inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the six superknowledges likewise cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

Subhuti! Because the intrinsic nature of the Buddha’s ten powers is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the Buddha’s ten powers cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal. Because the intrinsic nature of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha is likewise inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the four fearlessnesses through the eighteen unique qualities of a Buddha likewise cannot be established as conceivable or inconceivable, measurable or immeasurable,

numerable or innumerable, equal or unequal.

Subhuti! Because the intrinsic nature of the Dharma of nonforgetfulness is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the Dharma of nonforgetfulness cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal. Because the intrinsic nature of perpetual equanimity is likewise inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, perpetual equanimity likewise cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

Subhuti! Since the intrinsic nature of the knowledge of all things is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the knowledge of all things cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal. Since the intrinsic nature of the knowledge of the aspects of the path and the knowledge of all aspects is likewise inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the knowledge of the aspects of the path and the knowledge of all aspects also cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

Subhuti! Since the intrinsic nature of all dharani gateways is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, all dharani gateways cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal. Since the intrinsic nature of all samadhi gateways is likewise inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, all samadhi gateways also cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

Subhuti! Since the intrinsic nature of the fruit of stream-entry is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the fruit of stream-entry cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal. Since the intrinsic nature of the fruits of once-returning, non-returning, and arhatship is likewise inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the fruits of once-returning, non-returning, and arhatship also cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

Subhuti! Since the intrinsic nature of the fruit of a solitary buddha is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the fruit of a solitary buddha cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

Subhuti! Since the intrinsic nature of all practices of great bodhisattvas is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, all practices of great bodhisattvas cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

Subhuti! Since the intrinsic nature of the supreme awakening of the Buddhas is inconceivable, immeasurable, innumerable, incomparable, and devoid of intrinsic nature, the supreme awakening of the Buddhas cannot be established as conceivable or inconceivable, measurable or immeasurable, numerable or innumerable, equal or unequal.

Fascicle 309

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