大般若波羅蜜多經

02

Furthermore, Subhuti, where does the Great Vehicle of which you ask abide?

Subhuti, that Great Vehicle has absolutely no abiding place. Why? Because all dharmas have no abiding place. Why? Because the abiding place of all dharmas is unobtainable.

Subhuti, such is the Great Vehicle: taking non-attainment as a skillful means, it abides in non-abiding.

Subhuti, the dharmadhatu neither abides nor does not abide. Why? Because the intrinsic nature of the dharmadhatu neither abides nor does not abide. Why? Because the intrinsic nature of the dharmadhatu is the intrinsic emptiness of the dharmadhatu. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, suchness, the reality-limit, the inconceivable realm, the realm of security, the realm of quiescence, the realm of cessation, the realm of dispassion, and the realm of extinction neither abide nor do not abide. Why? Because the intrinsic nature of suchness, up to and including the intrinsic nature of the realm of extinction, neither abides nor does not abide. Why? Because the intrinsic nature of suchness is the intrinsic emptiness of suchness, up to and including the intrinsic nature of the realm of extinction, which is the intrinsic emptiness of the realm of extinction. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, form neither abides nor does not abide. Why? Because the intrinsic nature of form neither abides nor does not abide. Why? Because the intrinsic nature of form is the intrinsic emptiness of form. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, feeling, perception, formations, and consciousness neither abide nor do not abide. Why? Because the intrinsic nature of feeling, perception, formations, and consciousness neither abides nor does not abide. Why? Because the intrinsic nature of feeling, perception, formations, and consciousness is the intrinsic emptiness of feeling, perception, formations, and consciousness. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, the eye ayatana neither abides nor does not abide. Why? Because the intrinsic nature of the eye ayatana neither abides nor does not abide. Why? Because the intrinsic nature of the eye ayatana is the intrinsic emptiness of the eye ayatana. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, the ear, nose, tongue, body, and mind ayatanas neither abide nor do not abide. Why? Because the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas neither abides nor does not abide. Why? Because the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is the intrinsic emptiness of the ear, nose, tongue, body, and mind ayatanas. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, the form ayatana neither abides nor does not abide. Why? Because the intrinsic nature of the form ayatana neither abides nor does not abide. Why? Because the intrinsic nature of the form ayatana is the intrinsic emptiness of the form ayatana. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, the sound, odor, taste, tangible-object, and mental-object ayatanas neither abide nor do not abide. Why? Because the intrinsic nature of the sound, odor, taste, tangible-object, and mental-object ayatanas neither abides nor does not abide. Why? Because it is the intrinsic nature of the sound, odor, taste, tangible-object, and mental-object ayatanas. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, the eye dhatu neither abides nor does not abide. Why? Because the intrinsic nature of the eye dhatu neither abides nor does not abide. Why? Because the intrinsic nature of the eye dhatu is the intrinsic emptiness of the eye dhatu. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, the ear, nose, tongue, body, and mind dhatus neither abide nor do not abide. Why? Because the intrinsic nature of the ear, nose, tongue, body, and mind dhatus neither abides nor does not abide. Why? Because the intrinsic nature of the ear, nose, tongue, body, and mind dhatus is the intrinsic emptiness of the ear, nose, tongue, body, and mind dhatus. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, the form dhatu neither abides nor does not abide. Why? Because the intrinsic nature of the form dhatu neither abides nor does not abide. Why? Because the intrinsic nature of the form dhatu is the intrinsic emptiness of the form dhatu. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, the sound, odor, taste, tangible-object, and mental-object dhatus neither abide nor do not abide. Why? Because the intrinsic nature of the sound, odor, taste, tangible-object, and mental-object dhatus neither abides nor does not abide. Why? Because the intrinsic nature of the sound, odor, taste, tangible-object, and mental-object dhatus is the intrinsic emptiness of the sound, odor, taste, tangible-object, and mental-object dhatus. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, the eye-consciousness dhatu neither abides nor does not abide. Why? Because the intrinsic nature of the eye-consciousness dhatu neither abides nor does not abide. Why? Because the intrinsic nature of the eye-consciousness dhatu is the intrinsic emptiness of the eye-consciousness dhatu. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, the ear-, nose-, tongue-, body-, and mind-consciousness dhatus neither abide nor do not abide. Why? Because the intrinsic nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus neither abides nor does not abide. Why? Because the intrinsic nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is the intrinsic emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, eye-contact neither abides nor does not abide. Why? Because the intrinsic nature of eye-contact neither abides nor does not abide. Why? Because the intrinsic nature of eye-contact is the intrinsic emptiness of eye-contact. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, ear-, nose-, tongue-, body-, and mind-contact neither abide nor do not abide. Why? Because the intrinsic nature of ear-, nose-, tongue-, body-, and mind-contact neither abides nor does not abide. Why? Because the intrinsic nature of ear-, nose-, tongue-, body-, and mind-contact is the intrinsic emptiness of ear-, nose-, tongue-, body-, and mind-contact. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, the feelings arising with eye-contact as condition neither abide nor do not abide. Why? Because the intrinsic nature of the feelings arising with eye-contact as condition neither abides nor does not abide. Why? Because the intrinsic nature of the feelings arising with eye-contact as condition is the intrinsic emptiness of the feelings arising with eye-contact as condition. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition neither abide nor do not abide. Why? Because the intrinsic nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition neither abides nor does not abide. Why? Because the intrinsic nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition is the intrinsic emptiness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, dream objects neither abide nor do not abide. Why? Because the intrinsic nature of dream objects neither abides nor does not abide. Why? Because the intrinsic nature of dream objects is the intrinsic emptiness of dream objects. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti, illusions, mirages, echoes, shadows, reflected images, flowers in the sky, and magical transformations neither abide nor do not abide. Why? Because the intrinsic nature of illusions, up to and including magical transformations, neither abides nor does not abide. Why? Because the intrinsic nature of illusions, up to and including magical transformations, is the intrinsic emptiness of illusions, up to and including magical transformations. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti! Just as the perfection of generosity neither abides nor does not abide. Why? Because the intrinsic nature of the perfection of generosity neither abides nor does not abide. Why? Because the intrinsic nature of the perfection of generosity is the emptiness of the intrinsic nature of the perfection of generosity. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti! Just as the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita neither abide nor do not abide. Why? Because the intrinsic nature of the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita neither abides nor does not abide. Why? Because the intrinsic nature of the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita is the emptiness of the intrinsic nature of the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti! Just as internal emptiness neither abides nor does not abide. Why? Because the intrinsic nature of internal emptiness neither abides nor does not abide. Why? Because the intrinsic nature of internal emptiness is the emptiness of the intrinsic nature of internal emptiness. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti! Just as 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 and non-dispersion, the emptiness of original nature, the emptiness of individual and common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of non-nature, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of non-nature neither abide nor do not abide.

Why? Because the intrinsic nature of external emptiness through the intrinsic nature of the emptiness of the intrinsic nature of non-nature neither abides nor does not abide. Why?

Because the intrinsic nature of external emptiness through the intrinsic nature of the emptiness of the intrinsic nature of non-nature is the emptiness of the intrinsic nature of external emptiness through the emptiness of the intrinsic nature of the emptiness of the intrinsic nature of non-nature. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti! Just as the four foundations of mindfulness neither abide nor do not abide. Why? Because the intrinsic nature of the four foundations of mindfulness neither abides nor does not abide. Why? Because the intrinsic nature of the four foundations of mindfulness is the emptiness of the intrinsic nature of the four foundations of mindfulness. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti! Just as the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path neither abide nor do not abide. Why? Because the intrinsic nature of the four right efforts through the Noble Eightfold Path neither abides nor does not abide. Why? Because the intrinsic nature of the four right efforts through the Noble Eightfold Path is the emptiness of the intrinsic nature of the four right efforts through the Noble Eightfold Path. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti! Up to and including the Buddha’s ten powers, they neither abide nor do not abide. Why? Because the intrinsic nature of the Buddha’s ten powers neither abides nor does not abide. Why? Because the intrinsic nature of the Buddha’s ten powers is the emptiness of the intrinsic nature of the Buddha’s ten powers. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti! Just as the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha neither abide nor do not abide. Why? Because the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha neither abides nor does not abide. Why? Because the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is the emptiness of the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti! Just as the birth of a stream-enterer in an evil realm neither abides nor does not abide. Why? Because the intrinsic nature of the birth of a stream-enterer in an evil realm neither abides nor does not abide. Why? Because the intrinsic nature of the birth of a stream-enterer in an evil realm is the emptiness of the intrinsic nature of the birth of a stream-enterer in an evil realm. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti! Just as the repeated return to existence of a once-returner, the existence of a non-returner in the Realm of Desire, the self-benefiting existence of a bodhisattva, and the future existence of an arhat, a pratyekabuddha, or a Tathagata neither abide nor do not abide. Why? Because the intrinsic nature of the repeated return to existence of a once-returner through the future existence of a Tathagata neither abides nor does not abide. Why? Because the intrinsic nature of the repeated return to existence of a once-returner through the future existence of a Tathagata is the emptiness of the intrinsic nature of the repeated return to existence of a once-returner through the future existence of a Tathagata. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti! Just as stream-entry neither abides nor does not abide. Why? Because the intrinsic nature of stream-entry neither abides nor does not abide. Why? Because the intrinsic nature of stream-entry is the emptiness of the intrinsic nature of stream-entry. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti! Just as a once-returner, a non-returner, an arhat, a pratyekabuddha, a bodhisattva, and a Tathagata neither abide nor do not abide. Why? Because the intrinsic nature of a once-returner through a Tathagata neither abides nor does not abide. Why? Because the intrinsic nature of a once-returner through a Tathagata is the emptiness of the intrinsic nature of a once-returner through a Tathagata. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti! Just as names, imagined designations, and conventionally established words neither abide nor do not abide. Why? Because the intrinsic nature of names, imagined designations, and conventionally established words neither abides nor does not abide. Why? Because the intrinsic nature of names, imagined designations, and conventionally established words is the emptiness of the intrinsic nature of names, imagined designations, and conventionally established words. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti! Just as the unborn, the unceasing, the undefiled, the unpurified, the signless, and the unconditioned neither abide nor do not abide. Why? Because the intrinsic nature of the unborn, the unceasing, the undefiled, the unpurified, the signless, and the unconditioned neither abides nor does not abide. Why? Because the intrinsic nature of the unborn, the unceasing, the undefiled, the unpurified, the signless, and the unconditioned is the emptiness of the intrinsic nature of the unborn, the unceasing, the undefiled, the unpurified, the signless, and the unconditioned. The Great Vehicle is likewise: it neither abides nor does not abide.

Subhuti! For this reason, although such a Great Vehicle has nowhere to abide, by taking non-duality as skillful means, it abides in non-abiding.

Furthermore, Subhuti, you asked who, relying upon this Great Vehicle, goes forth.

Subhuti! No one at all relies upon this Great Vehicle and goes forth. Why?

Subhuti! Whether the basis relied upon, the one who relies, the time, or the place—all such things are nonexistent and ungraspable. Why?

Because all dharmas are nonexistent and ungraspable. How, then, could it be said that there is a basis upon which to rely, one who relies upon it, a time of reliance, or a place of reliance? Therefore, it cannot truthfully be said that anyone relies upon this Great Vehicle and goes forth.

Why? Subhuti! Because the self is nonexistent and ungraspable.

One who relies upon the Great Vehicle is also ungraspable. Why? Because of ultimate purity.

Likewise, a sentient being, up to and including a seer, is also nonexistent and ungraspable. One who relies upon this Great Vehicle is also ungraspable. Why?

Because of ultimate purity.

Subhuti, the dharma-dhatu has no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure. Suchness, the reality-limit, the inconceivable realm, the realm of peace and security, and so forth likewise have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, form has no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure. Feeling, perception, formations, and consciousness likewise have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, the eye ayatana has no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure. The ear, nose, tongue, body, and mind ayatanas likewise have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, the form ayatana has no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure. The sound, odor, taste, tangible object, and mental-object ayatanas likewise have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, the eye dhatu has no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure. The ear, nose, tongue, body, and mind dhatus likewise have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, the form dhatu has no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure. The sound, odor, taste, tangible object, and mental-object dhatus likewise have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, eye-consciousness has no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure. The dhatus of ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness likewise have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, eye-contact has no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure. Ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact likewise have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, the feelings that arise conditioned by eye-contact have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure. The feelings that arise conditioned by ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact likewise have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, the perfection of generosity has no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure. The perfections of pure morality, patience, vigor, meditation, and prajnaparamita likewise have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, the emptiness of the internal has no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why?

Because they are ultimately pure. 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 and non-dispersion, the emptiness of original nature, the emptiness of individual and common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence likewise have no existence and cannot be apprehended.

One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, the four foundations of mindfulness have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure. The four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eight factors of the Noble Path likewise have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, up to and including the Buddha's ten powers have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure. The four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha likewise have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, a stream-enterer has no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure. A once-returner, non-returner, arhat, pratyekabuddha, bodhisattva, and Tathagata likewise have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, the fruit of stream-entry has no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure. The fruits of once-returning, non-returning, and arhatship, the enlightenment of a pratyekabuddha, and the fruit of the unsurpassed, complete and perfect enlightenment of all Buddhas cultivated by all great bodhisattvas likewise have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, the knowledge of all things has no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure. The knowledge of the aspects of the paths and the knowledge of all aspects likewise have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, non-arising, non-cessation, non-defilement, non-purification, signlessness, and the unconditioned have no existence that can be apprehended; one who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, past, future, and present time have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, whether going away or coming back, these have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, whether walking or standing, these have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, whether dying or being born, these have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Subhuti, whether increasing or diminishing, these have no existence and cannot be apprehended. One who proceeds by the Great Vehicle also cannot be apprehended. Why? Because they are ultimately pure.

Furthermore, Subhuti, whatever dharma herein cannot be apprehended is therefore said to be unapprehendable.

Subhuti, the dharma-dhatu herein cannot be apprehended and is therefore said to be unapprehendable. Suchness, the reality-limit, the inconceivable realm, the realm of peace and security, and so forth likewise cannot be apprehended and are therefore said to be unapprehendable. Why? Because the dharma-dhatu and so forth were not apprehendable in the past, will not be apprehendable in the future, and are not apprehendable in the present; they are ultimately pure.

Subhuti, the perfection of generosity cannot be apprehended and is therefore said to be unapprehendable. The perfection of pure morality through the perfection of prajnaparamita likewise cannot be apprehended and are therefore said to be unapprehendable. Why? Because the perfection of generosity and so forth were not apprehendable in the past, will not be apprehendable in the future, and are not apprehendable in the present; they are ultimately pure.

Subhuti, the emptiness of the internal cannot be apprehended and is therefore said to be unapprehendable. The emptiness of the external through the emptiness of the self-nature of nonexistence likewise cannot be apprehended and are therefore said to be unapprehendable. Why? Because the emptiness of the internal and so forth were not apprehendable in the past, will not be apprehendable in the future, and are not apprehendable in the present; they are ultimately pure.

Subhuti! The four foundations of mindfulness are unobtainable; therefore, they are said to be unobtainable. The four right efforts, up to and including the Noble Eightfold Path, are likewise unobtainable; therefore, they are said to be unobtainable. Why? Because the four foundations of mindfulness and so forth were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present; they are ultimately pure.

Subhuti! Even the ten powers of a Buddha are unobtainable; therefore, they are said to be unobtainable. The four fearlessnesses, up to and including the eighteen distinctive qualities of a Buddha, are likewise unobtainable; therefore, they are said to be unobtainable. Why? Because the ten powers of a Buddha and so forth were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present; they are ultimately pure.

Subhuti! A stream-enterer is unobtainable; therefore, a stream-enterer is said to be unobtainable. A once-returner, up to and including a Tathagata, is likewise unobtainable; therefore, each is said to be unobtainable. Why? Because a stream-enterer and so forth were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present; they are ultimately pure.

Subhuti! The fruit of stream-entry is unobtainable; therefore, it is said to be unobtainable. The fruit of once-returning, up to and including the unsurpassed, complete, perfect enlightenment of the Buddhas, is likewise unobtainable; therefore, each is said to be unobtainable. Why? Because the fruit of stream-entry and so forth was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present; it is ultimately pure.

Subhuti! Non-arising, non-cessation, non-defilement, non-purification, signlessness, and the unconditioned are unobtainable; therefore, they are said to be unobtainable. Why? Because non-arising and so forth were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present; they are ultimately pure.

Subhuti! The first ground is unobtainable; therefore, it is said to be unobtainable. Up to and including the tenth ground is likewise unobtainable; therefore, it is said to be unobtainable. Why? Because the first ground and so forth were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present; they are ultimately pure.

Subhuti! What are the ten grounds spoken of here? They are the Ground of Pure Contemplation, the Ground of the Lineage, the Eighth Ground, the Ground of Complete Vision, the Attenuated Ground, the Ground of Freedom from Desire, the Ground of Accomplishment, the Ground of the Pratyekabuddha, the Ground of the Bodhisattva, and the Ground of the Tathagata. These are the ten grounds.

Subhuti! Within internal emptiness, the first ground is unobtainable; therefore, it is said to be unobtainable. Up to and including within the emptiness of the absence of intrinsic nature, the first ground is unobtainable; therefore, it is said to be unobtainable. Within internal emptiness, the second ground through the tenth ground are unobtainable; therefore, they are said to be unobtainable. Up to and including within the emptiness of the absence of intrinsic nature, the second ground through the tenth ground are unobtainable; therefore, they are said to be unobtainable. Why? Because herein the first ground and so forth were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present; they are ultimately pure.

Subhuti! Within internal emptiness, the teaching and transforming of sentient beings is unobtainable; therefore, it is said to be unobtainable. Up to and including within the emptiness of the absence of intrinsic nature, the teaching and transforming of sentient beings is unobtainable; therefore, it is said to be unobtainable. Why? Because herein the teaching and transforming of sentient beings and so forth was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present; it is ultimately pure.

Subhuti! Within internal emptiness, the adornment and purification of Buddha-fields is unobtainable; therefore, it is said to be unobtainable. Up to and including within the emptiness of the absence of intrinsic nature, the adornment and purification of Buddha-fields is unobtainable; therefore, it is said to be unobtainable. Why? Because herein the adornment and purification of Buddha-fields and so forth was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present; it is ultimately pure.

Subhuti! Within internal emptiness, the five kinds of eyes are unobtainable; therefore, they are said to be unobtainable. Up to and including within the emptiness of the absence of intrinsic nature, the five kinds of eyes are unobtainable; therefore, they are said to be unobtainable. Why? Because herein the five kinds of eyes were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present; they are ultimately pure.

Thus, Subhuti, when great bodhisattvas practice prajnaparamita, although they contemplate all dharmas as having no existence, as unobtainable, and as ultimately pure, they do not rely upon the Great Vehicle in order to emerge and abide. Rather, taking non-attainment as their skillful means and relying upon the Great Vehicle, they emerge from birth and death in the three realms and come to abide in the knowledge of all-knowing wisdom, benefiting and bringing happiness to sentient beings until the end of future time.

XX. CHAPTER ON SUPREME EXCELLENCE

01

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! The Great Vehicle of which one speaks—the Great Vehicle—surpasses all devas, humans, asuras, and others. It is the most honored, the most excellent, the highest, and the most sublime.

“Blessed One! This Great Vehicle is equal to space. Just as space can universally contain immeasurable, innumerable, and boundless sentient beings, so too can the Great Vehicle universally contain immeasurable, innumerable, and boundless sentient beings.

“Blessed One! For this reason, the Great Vehicle of great bodhisattvas is precisely the vehicle of the knowledge of all-knowing wisdom.

“Blessed One! Moreover, just as no coming, going, or abiding can be perceived in space, so too no coming, going, or abiding can be perceived in the Great Vehicle. Because it neither moves nor abides, it is called the Great Vehicle.

“Blessed One! Moreover, just as the preceding, subsequent, and intermediate reaches of space are all unobtainable, so too the preceding, subsequent, and intermediate reaches of the Great Vehicle are all unobtainable. Because it is equal throughout the three times and transcends the three times, it is called the Great Vehicle!”

The Buddha said to Subhuti, “So it is! So it is! It is exactly as you have said.

“Subhuti! The Great Vehicle of great bodhisattvas consists of:

– The six paramitas, namely, the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.

“Furthermore, Subhuti, the Great Vehicle of great bodhisattvas means internal emptiness, up to and including the emptiness of the absence of intrinsic nature.

“Furthermore, Subhuti, the Great Vehicle of great bodhisattvas consists of all dharani gateways, all samadhi gateways, and the samadhis themselves, namely, the Samadhi of Heroic Progress, up to and including the Samadhi of Nonattachment and Non-defilement Like Space.

“Furthermore, Subhuti, the Great Vehicle of great bodhisattvas consists of the four foundations of mindfulness, up to and including the eighteen distinctive qualities of a Buddha.

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

“Furthermore, Subhuti, you said that the Great Vehicle surpasses all devas, humans, asuras, and others in the world and is the most honored, the most excellent, the highest, and the most sublime. So it is! So it is! It is exactly as you have said.

“Subhuti! What is meant here by all devas, humans, asuras, and others in the world? They are those of the Desire Realm, the Form Realm, and the Formless Realm.

“Subhuti! If the Desire Realm were suchness, not false, unchanging, undistorted, true, certain, and just as its nature is; if it were always and perpetually without transformation or alteration and possessed true nature, then this Great Vehicle would not be honored, excellent, highest, or sublime, nor could it surpass all devas, humans, asuras, and others in the world.

“Subhuti! Because the Desire Realm is conceptually constructed, provisionally assembled, subject to shifting and movement, and because all within it is neither permanent nor everlasting, is subject to transformation and alteration, and is devoid of true nature, this Great Vehicle is honored, excellent, highest, and sublime, surpassing all devas, humans, asuras, and others in the world.”

Subhuti, if the realms of form and formlessness were true suchness, neither false nor subject to change, neither inverted nor erroneous, but true and certain, abiding in their intrinsic nature, always permanent and enduring, undergoing neither transformation nor alteration, and possessing real nature, then this Great Vehicle would be neither venerable, victorious, supreme, nor sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti, because the realms of form and formlessness are measurable and provisionally compounded, subject to change and fluctuation, and because all of them are impermanent and non-enduring, undergoing transformation and alteration, and entirely devoid of real nature, this Great Vehicle is venerable, victorious, supreme, and sublime, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti, if form were true suchness, neither false nor subject to change, neither inverted nor erroneous, but true and certain, abiding in its intrinsic nature, always permanent and enduring, undergoing neither transformation nor alteration, and possessing real nature, then this Great Vehicle would be neither venerable, victorious, supreme, nor sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti, because form is measurable and provisionally compounded, subject to change and fluctuation, and because it is entirely impermanent and non-enduring, undergoing transformation and alteration, and altogether devoid of real nature, this Great Vehicle is venerable, victorious, supreme, and sublime, surpassing all devas, humans, asuras, and others in the world.

Subhuti, if feeling, perception, formations, and consciousness were true suchness, neither false nor subject to change, neither inverted nor erroneous, but true and certain, abiding in their intrinsic nature, always permanent and enduring, undergoing neither transformation nor alteration, and possessing real nature, then this Great Vehicle would be neither venerable, victorious, supreme, nor sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti, because feeling, perception, formations, and consciousness are measurable and provisionally compounded, subject to change and fluctuation, and because all of them are impermanent and non-enduring, undergoing transformation and alteration, and entirely devoid of real nature, this Great Vehicle is venerable, victorious, supreme, and sublime, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti, if the eye ayatana were true suchness, neither false nor subject to change, neither inverted nor erroneous, but true and certain, abiding in its intrinsic nature, always permanent and enduring, undergoing neither transformation nor alteration, and possessing real nature, then this Great Vehicle would be neither venerable, victorious, supreme, nor sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti, because the eye ayatana is measurable and provisionally compounded, subject to change and fluctuation, and because it is entirely impermanent and non-enduring, undergoing transformation and alteration, and altogether devoid of real nature, this Great Vehicle is venerable, victorious, supreme, and sublime, surpassing all devas, humans, asuras, and others in the world.

Subhuti, if the ear, nose, tongue, body, and mind ayatanas were true suchness, neither false nor subject to change, neither inverted nor erroneous, but true and certain, abiding in their intrinsic nature, always permanent and enduring, undergoing neither transformation nor alteration, and possessing real nature, then this Great Vehicle would be neither venerable, victorious, supreme, nor sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti, because the ear, nose, tongue, body, and mind ayatanas are measurable and provisionally compounded, subject to change and fluctuation, and because all of them are impermanent and non-enduring, undergoing transformation and alteration, and entirely devoid of real nature, this Great Vehicle is venerable, victorious, supreme, and sublime, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti, if the form ayatana were true suchness, neither false nor subject to change, neither inverted nor erroneous, but true and certain, abiding in its intrinsic nature, always permanent and enduring, undergoing neither transformation nor alteration, and possessing real nature, then this Great Vehicle would be neither venerable, victorious, supreme, nor sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti, because the form ayatana is measurable and provisionally compounded, subject to change and fluctuation, and because it is entirely impermanent and non-enduring, undergoing transformation and alteration, and altogether devoid of real nature, this Great Vehicle is venerable, victorious, supreme, and sublime, surpassing all devas, humans, asuras, and others in the world.

Subhuti, if the sound, odor, taste, tangible-object, and dharma ayatanas were true suchness, neither false nor subject to change, neither inverted nor erroneous, but true and certain, abiding in their intrinsic nature, always permanent and enduring, undergoing neither transformation nor alteration, and possessing real nature, then this Great Vehicle would be neither venerable, victorious, supreme, nor sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti, because the sound, odor, taste, tangible-object, and dharma ayatanas are measurable and provisionally compounded, subject to change and fluctuation, and because all of them are impermanent and non-enduring, undergoing transformation and alteration, and entirely devoid of real nature, this Great Vehicle is venerable, victorious, supreme, and sublime, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti, if the eye dhatu were true suchness, neither false nor subject to change, neither inverted nor erroneous, but true and certain, abiding in its intrinsic nature, always permanent and enduring, undergoing neither transformation nor alteration, and possessing real nature, then this Great Vehicle would be neither venerable, victorious, supreme, nor sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti, because the eye dhatu is measurable and provisionally compounded, subject to change and fluctuation, and because it is entirely impermanent and non-enduring, undergoing transformation and alteration, and altogether devoid of real nature, this Great Vehicle is venerable, victorious, supreme, and sublime, surpassing all devas, humans, asuras, and others in the world.

Subhuti, if the ear, nose, tongue, body, and mind dhatus were true suchness, neither false nor subject to change, neither inverted nor erroneous, but true and certain, abiding in their intrinsic nature, always permanent and enduring, undergoing neither transformation nor alteration, and possessing real nature, then this Great Vehicle would be neither venerable, victorious, supreme, nor sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti, because the ear, nose, tongue, body, and mind dhatus are measurable and provisionally compounded, subject to change and fluctuation, and because all of them are impermanent and non-enduring, undergoing transformation and alteration, and entirely devoid of real nature, this Great Vehicle is venerable, victorious, supreme, and sublime, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti, if the form dhatu were true suchness, neither false nor subject to change, neither inverted nor erroneous, but true and certain, abiding in its intrinsic nature, always permanent and enduring, undergoing neither transformation nor alteration, and possessing real nature, then this Great Vehicle would be neither venerable, victorious, supreme, nor sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the form dhatu is measurable, provisionally compounded, subject to displacement and agitation, and, ultimately, is entirely impermanent and inconstant, subject to transformation and change, and devoid of any real nature, this Great Vehicle is therefore venerable, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the sound, odor, taste, tangible-object, and dharma dhatus were suchness, not false, unchanging, not inverted, true, certain, and of such a nature as they possess—altogether permanent and constant, without transformation or change, and possessing a real nature—then this Great Vehicle would not be venerable, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the sound, odor, taste, tangible-object, and dharma dhatus are measurable, provisionally compounded, subject to displacement and agitation, and, ultimately, are entirely impermanent and inconstant, subject to transformation and change, and devoid of any real nature, this Great Vehicle is therefore venerable, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If the eye-consciousness dhatu were suchness, not false, unchanging, not inverted, true, certain, and of such a nature as it possesses—altogether permanent and constant, without transformation or change, and possessing a real nature—then this Great Vehicle would not be venerable, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the eye-consciousness dhatu is measurable, provisionally compounded, subject to displacement and agitation, and, ultimately, is entirely impermanent and inconstant, subject to transformation and change, and devoid of any real nature, this Great Vehicle is therefore venerable, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the ear-, nose-, tongue-, body-, and mind-consciousness dhatus were suchness, not false, unchanging, not inverted, true, certain, and of such a nature as they possess—altogether permanent and constant, without transformation or change, and possessing a real nature—then this Great Vehicle would not be venerable, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are measurable, provisionally compounded, subject to displacement and agitation, and, ultimately, are entirely impermanent and inconstant, subject to transformation and change, and devoid of any real nature, this Great Vehicle is therefore venerable, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If eye-contact were suchness, not false, unchanging, not inverted, true, certain, and of such a nature as it possesses—altogether permanent and constant, without transformation or change, and possessing a real nature—then this Great Vehicle would not be venerable, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because eye-contact is measurable, provisionally compounded, subject to displacement and agitation, and, ultimately, is entirely impermanent and inconstant, subject to transformation and change, and devoid of any real nature, this Great Vehicle is therefore venerable, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If ear-, nose-, tongue-, body-, and mind-contact were suchness, not false, unchanging, not inverted, true, certain, and of such a nature as they possess—altogether permanent and constant, without transformation or change, and possessing a real nature—then this Great Vehicle would not be venerable, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because ear-, nose-, tongue-, body-, and mind-contact are measurable, provisionally compounded, subject to displacement and agitation, and, ultimately, are entirely impermanent and inconstant, subject to transformation and change, and devoid of any real nature, this Great Vehicle is therefore venerable, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If the feelings arising with eye-contact as condition were suchness, not false, unchanging, not inverted, true, certain, and of such a nature as they possess—altogether permanent and constant, without transformation or change, and possessing a real nature—then this Great Vehicle would not be venerable, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the feelings arising with eye-contact as condition are measurable, provisionally compounded, subject to displacement and agitation, and, ultimately, are entirely impermanent and inconstant, subject to transformation and change, and devoid of any real nature, this Great Vehicle is therefore venerable, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition were suchness, not false, unchanging, not inverted, true, certain, and of such a nature as they possess—altogether permanent and constant, without transformation or change, and possessing a real nature—then this Great Vehicle would not be venerable, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are measurable, provisionally compounded, subject to displacement and agitation, and, ultimately, are entirely impermanent and inconstant, subject to transformation and change, and devoid of any real nature, this Great Vehicle is therefore venerable, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If the Dharma realm truly existed and were not nonexistent, then this Great Vehicle would not be venerable, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the Dharma realm does not truly exist and is without intrinsic nature, this Great Vehicle is therefore venerable, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If suchness, the limit of reality, the inconceivable realm, the realm of peace and security, and so forth truly existed and were not nonexistent, then this Great Vehicle would not be venerable, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because suchness, the limit of reality, the inconceivable realm, the realm of peace and security, and so forth do not truly exist and are without intrinsic nature, this Great Vehicle is therefore venerable, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If the perfection of generosity truly existed and were not nonexistent, then this Great Vehicle would not be venerable, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the perfection of generosity is not truly existent and is without intrinsic nature, this Great Vehicle is honored, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita were truly existent and not nonexistent, then this Great Vehicle would not be honored, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are not truly existent and are without intrinsic nature, this Great Vehicle is honored, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If inner emptiness were truly existent and not nonexistent, then this Great Vehicle would not be honored, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because inner emptiness is not truly existent and is without intrinsic nature, this Great Vehicle is honored, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If outer emptiness, inner-and-outer emptiness, 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 and nondispersion, the emptiness of original nature, the emptiness of individual and common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of non-nature, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of non-nature were truly existent and not nonexistent, then this Great Vehicle would not be honored, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because outer emptiness through the emptiness of the intrinsic nature of non-nature are not truly existent and are without intrinsic nature, this Great Vehicle is honored, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If the four foundations of mindfulness were truly existent and not nonexistent, then this Great Vehicle would not be honored, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the four foundations of mindfulness are not truly existent and are without intrinsic nature, this Great Vehicle is honored, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and Noble Eightfold Path were truly existent and not nonexistent, then this Great Vehicle would not be honored, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the four right efforts through the Noble Eightfold Path are not truly existent and are without intrinsic nature, this Great Vehicle is honored, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! Up to and including, if the Buddha's ten powers were truly existent and not nonexistent, then this Great Vehicle would not be honored, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the Buddha's ten powers are not truly existent and are without intrinsic nature, this Great Vehicle is honored, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha were truly existent and not nonexistent, then this Great Vehicle would not be honored, supreme, exalted, or sublime, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are not truly existent and are without intrinsic nature, this Great Vehicle is honored, supreme, exalted, and sublime, surpassing all devas, humans, asuras, and others in the world.

Volume 417

END