大般若波羅蜜多經

12

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! The Mahayana of which you speak surpasses all worlds, devas, humans, asuras, and so forth; it is the most honored and the most excellent. Such a Mahayana is equal to space.

Just as space can universally encompass immeasurable, countless, boundless sentient beings, so too can the Mahayana universally encompass immeasurable, countless, boundless sentient beings. Just as space neither comes nor goes nor abides, yet can be perceived, so too the Mahayana neither comes nor goes nor abides, yet can be perceived. Just as the beginning, end, and middle of space are all unobtainable, so too the beginning, end, and middle of the Mahayana are all unobtainable.

Such a Mahayana is the most honored and the most excellent, equal to space, encompassing exceedingly much, unmoving and nonabiding, equal throughout the three times, and transcending the three times; therefore, it is called the Mahayana.”

The Buddha said to Subhuti:

“So it is! So it is! It is just as you have said. The bodhisattva Mahayana possesses such boundless merit. Subhuti, you should know that the Mahayana of the great bodhisattvas consists of the six paramitas, namely, the perfection of giving through the perfection of prajna.

“Furthermore, Subhuti, the Mahayana of the great bodhisattvas consists of inner emptiness, outer emptiness, inner-and-outer emptiness, great emptiness, emptiness of emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of intrinsic nature, emptiness of own-characteristics, emptiness of all dharmas, emptiness of non-nature, and emptiness of the intrinsic nature of non-nature.

“Furthermore, Subhuti, the Mahayana of the great bodhisattvas consists of all dharani gateways, namely, the Letter Dharani and immeasurable, countless other dharani gateways.

“Furthermore, Subhuti, the Mahayana of the great bodhisattvas consists of all samadhi gateways, namely, the Vigorous Practice Samadhi and immeasurable, countless other samadhi gateways.

“Furthermore, Subhuti, the Mahayana of the great bodhisattvas consists of the thirty-seven factors of enlightenment, the three gateways to liberation, and, as extensively taught, through the eighteen unique qualities of a Buddha, together with immeasurable, boundless, and excellent merits. You should know that all these constitute the bodhisattva Mahayana.

“Furthermore, Subhuti, you said that the Mahayana surpasses all worlds, devas, humans, asuras, and so forth, and is the most honored and the most excellent. So it is! So it is! It is just as you have said.

“Subhuti, you should know that if the Desire Realm, the Form Realm, and the Formless Realm were suchness, not false, unchanging, undistorted, not provisionally designated or established, but true and real, permanent and enduring, immutable and unalterable, and possessed of real nature, then this Mahayana would not be honored, would not be the most excellent, and would not surpass all worlds, devas, humans, asuras, and so forth.

But since the Desire Realm, the Form Realm, and the Formless Realm are imagined and clung to, false, provisionally compounded, and subject to movement and change; since all of them are impermanent and non-enduring, subject to transformation and alteration, and devoid of real nature, this Mahayana surpasses all worlds, devas, humans, asuras, and so forth, and is the most honored and the most excellent.

“Furthermore, Subhuti, if the form skandha through the consciousness skandha were suchness, not false, unchanging, undistorted, not provisionally designated or established, but true and real, permanent and enduring, immutable and unalterable, and possessed of real nature, then this Mahayana would not be honored, would not be the most excellent, and would not surpass all worlds, devas, humans, asuras, and so forth. But since the form skandha through the consciousness skandha are imagined and clung to, false, provisionally compounded, and subject to movement and change;

since all of them are impermanent and non-enduring, subject to transformation and alteration, and devoid of real nature, this Mahayana surpasses all worlds, devas, humans, asuras, and so forth, and is the most honored and the most excellent.

“Furthermore, Subhuti, if the eye ayatana through the mind ayatana were suchness, not false, unchanging, undistorted, not provisionally designated or established, but true and real, permanent and enduring, immutable and unalterable, and possessed of real nature, then this Mahayana would not be honored, would not be the most excellent, and would not surpass all worlds, devas, humans, asuras, and so forth. But since the eye ayatana through the mind ayatana are imagined and clung to, false, provisionally compounded, and subject to movement and change; since all of them are impermanent and non-enduring, subject to transformation and alteration, and devoid of real nature, this Mahayana surpasses all worlds, devas, humans, asuras, and so forth, and is the most honored and the most excellent.

“Furthermore, Subhuti, if the form ayatana through the dharma ayatana were suchness, not false, unchanging, undistorted, not provisionally designated or established, but true and real, permanent and enduring, immutable and unalterable, and possessed of real nature, then this Mahayana would not be honored, would not be the most excellent, and would not surpass all worlds, devas, humans, asuras, and so forth. But since the form ayatana through the dharma ayatana are imagined and clung to, false, provisionally compounded, and subject to movement and change;

since all of them are impermanent and non-enduring, subject to transformation and alteration, and devoid of real nature, this Mahayana surpasses all worlds, devas, humans, asuras, and so forth, and is the most honored and the most excellent.

“Furthermore, Subhuti, if the eye dhatu through the mind dhatu were suchness, not false, unchanging, undistorted, not provisionally designated or established, but true and real, permanent and enduring, immutable and unalterable, and possessed of real nature, then this Mahayana would not be honored, would not be the most excellent, and would not surpass all worlds, devas, humans, asuras, and so forth. But since the eye dhatu through the mind dhatu are imagined and clung to, false, provisionally compounded, and subject to movement and change; since all of them are impermanent and non-enduring, subject to transformation and alteration, and devoid of real nature, this Mahayana surpasses all worlds, devas, humans, asuras, and so forth, and is the most honored and the most excellent.

“Furthermore, Subhuti, if the form dhatu through the dharma dhatu were suchness, not false, unchanging, undistorted, not provisionally designated or established, but true and real, permanent and enduring, immutable and unalterable, and possessed of real nature, then this Mahayana would not be honored, would not be the most excellent, and would not surpass all worlds, devas, humans, asuras, and so forth. But since the form dhatu through the dharma dhatu are imagined and clung to, false, provisionally compounded, and subject to movement and change; since all of them are impermanent and non-enduring, subject to transformation and alteration, and devoid of real nature, this Mahayana surpasses all worlds, devas, humans, asuras, and so forth, and is the most honored and the most excellent.

“Furthermore, Subhuti, if the eye-consciousness dhatu through the mind-consciousness dhatu were suchness, not false, unchanging, undistorted, not provisionally designated or established, but true and real, permanent and enduring, immutable and unalterable, and possessed of real nature, then this Mahayana would not be honored, would not be the most excellent, and would not surpass all worlds, devas, humans, asuras, and so forth.

But since the eye-consciousness dhatu through the mind-consciousness dhatu are imagined and clung to, false, provisionally compounded, and subject to movement and change; since all of them are impermanent and non-enduring, subject to transformation and alteration, and devoid of real nature, this Mahayana surpasses all worlds, devas, humans, asuras, and so forth, and is the most honored and the most excellent.”

Furthermore, Subhuti! If eye-contact through mind-contact were suchness, not false, unchanging, undistorted, not provisionally designated or established, but true and real, permanent and enduring, immutable and unalterable, and possessed of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass all the worlds with their devas, humans, asuras, and so forth. But if eye-contact through mind-contact are merely imagined and conceptually constructed, false and provisionally compounded, subject to change and movement, and thus are all impermanent and non-enduring, mutable and alterable, and devoid of real nature, then this Great Vehicle universally surpasses all the worlds with their devas, humans, asuras, and so forth,

and is the most honored and supreme.

Furthermore, Subhuti! If the feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition, were suchness, not false, unchanging, undistorted, not provisionally designated or established, but true and real, permanent and enduring, immutable and unalterable, and possessed of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass all the worlds with their devas, humans, asuras, and so forth.

But if the feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition, are merely imagined and conceptually constructed, false and provisionally compounded, subject to change and movement, and thus are all impermanent and non-enduring, mutable and alterable, and devoid of real nature, then this Great Vehicle universally surpasses all the worlds with their devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the earth dhatu through the consciousness dhatu were suchness, not false, unchanging, undistorted, not provisionally designated or established, but true and real, permanent and enduring, immutable and unalterable, and possessed of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass all the worlds with their devas, humans, asuras, and so forth. But if the earth dhatu through the consciousness dhatu are merely imagined and conceptually constructed, false and provisionally compounded, subject to change and movement, and thus are all impermanent and non-enduring, mutable and alterable, and devoid of real nature, then this Great Vehicle universally surpasses all the worlds with their devas, humans, asuras, and so forth,

and is the most honored and supreme.

Furthermore, Subhuti! If the causal condition through the dominant condition were suchness, not false, unchanging, undistorted, not provisionally designated or established, but true and real, permanent and enduring, immutable and unalterable, and possessed of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass all the worlds with their devas, humans, asuras, and so forth.

But if the causal condition through the dominant condition are merely imagined and conceptually constructed, false and provisionally compounded, subject to change and movement, and thus are all impermanent and non-enduring, mutable and alterable, and devoid of real nature, then this Great Vehicle universally surpasses all the worlds with their devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If ignorance through aging and death were suchness, not false, unchanging, undistorted, not provisionally designated or established, but true and real, permanent and enduring, immutable and unalterable, and possessed of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass all the worlds with their devas, humans, asuras, and so forth. But if ignorance through aging and death are merely imagined and conceptually constructed, false and provisionally compounded, subject to change and movement, and thus are all impermanent and non-enduring, mutable and alterable, and devoid of real nature, then this Great Vehicle universally surpasses all the worlds with their devas, humans, asuras, and so forth,

and is the most honored and supreme.

Furthermore, Subhuti! If suchness through the inconceivable realm possessed real existence rather than nonexistence, then this Great Vehicle would not be honored, would not be supreme, and would not surpass all the worlds with their devas, humans, asuras, and so forth. But if suchness through the inconceivable realm do not possess real existence but are nonexistent, then this Great Vehicle universally surpasses all the worlds with their devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the realm of cessation, the realm of detachment, the realm of extinction, the realm of peace and security, the realm of tranquility, the realm of non-arising, the realm of non-cessation, the realm of non-defilement, the realm of non-purification, the realm of non-activity, and the unconditioned realm possessed real existence rather than nonexistence, then this Great Vehicle would not be honored, would not be supreme, and would not surpass all the worlds with their devas, humans, asuras, and so forth. But if the realm of cessation through the unconditioned realm do not possess real existence but are nonexistent, then this Great Vehicle universally surpasses all the worlds with their devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the perfection of generosity through the perfection of prajna possessed real existence rather than nonexistence, then this Great Vehicle would not be honored, would not be supreme, and would not surpass all the worlds with their devas, humans, asuras, and so forth. But if the perfection of generosity through the perfection of prajna do not possess real existence but are nonexistent, then this Great Vehicle universally surpasses all the worlds with their devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the emptiness of internal phenomena through the emptiness of the intrinsic nature of non-natured phenomena possessed real existence rather than nonexistence, then this Great Vehicle would not be honored, would not be supreme, and would not surpass all the worlds with their devas, humans, asuras, and so forth. But if the emptiness of internal phenomena through the emptiness of the intrinsic nature of non-natured phenomena do not possess real existence but are nonexistent, then this Great Vehicle universally surpasses all the worlds with their devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the Noble Truths of suffering, its origin, its cessation, and the path possessed real existence rather than nonexistence, then this Great Vehicle would not be honored, would not be supreme, and would not surpass all the worlds with their devas, humans, asuras, and so forth. But if the Noble Truths of suffering, its origin, its cessation, and the path do not possess real existence but are nonexistent, then this Great Vehicle universally surpasses all the worlds with their devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the four establishments of mindfulness through the Noble Eightfold Path possessed real existence rather than nonexistence, then this Great Vehicle would not be honored, would not be supreme, and would not surpass all the worlds with their devas, humans, asuras, and so forth. But if the four establishments of mindfulness through the Noble Eightfold Path do not possess real existence but are nonexistent, then this Great Vehicle universally surpasses all the worlds with their devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the four meditative absorptions, the four immeasurables, and the four formless attainments possessed real existence rather than nonexistence, then this Great Vehicle would not be honored, would not be supreme, and would not surpass all the worlds with their devas, humans, asuras, and so forth. But if the four meditative absorptions, the four immeasurables, and the four formless attainments do not possess real existence but are nonexistent, then this Great Vehicle universally surpasses all the worlds with their devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the liberation gateways of emptiness, signlessness, and wishlessness possessed real nature and were not devoid of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass the entire world with its devas, humans, asuras, and so forth. But if the liberation gateways of emptiness, signlessness, and wishlessness do not possess real nature but are devoid of real nature, then this Great Vehicle surpasses the entire world with its devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the eight liberations and the nine successive absorptions possessed real nature and were not devoid of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass the entire world with its devas, humans, asuras, and so forth. But if the eight liberations and the nine successive absorptions do not possess real nature but are devoid of real nature, then this Great Vehicle surpasses the entire world with its devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the dharani gateways and samadhi gateways possessed real nature and were not devoid of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass the entire world with its devas, humans, asuras, and so forth. But if the dharani gateways and samadhi gateways do not possess real nature but are devoid of real nature, then this Great Vehicle surpasses the entire world with its devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the five kinds of eyes and the six superknowledges possessed real nature and were not devoid of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass the entire world with its devas, humans, asuras, and so forth. But if the five kinds of eyes and the six superknowledges do not possess real nature but are devoid of real nature, then this Great Vehicle surpasses the entire world with its devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the ten powers of the Tathagata through to the eighteen distinctive qualities of a Buddha possessed real nature and were not devoid of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass the entire world with its devas, humans, asuras, and so forth. But if the ten powers of the Tathagata through to the eighteen distinctive qualities of a Buddha do not possess real nature but are devoid of real nature, then this Great Vehicle surpasses the entire world with its devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the dharmas of the Stage of Utmost Joy through to the Stage of the Dharma Cloud possessed real nature and were not devoid of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass the entire world with its devas, humans, asuras, and so forth. But if the dharmas of the Stage of Utmost Joy through to the Stage of the Dharma Cloud do not possess real nature but are devoid of real nature, then this Great Vehicle surpasses the entire world with its devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If those abiding on the Stage of Utmost Joy through to the Stage of the Dharma Cloud possessed real nature and were not devoid of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass the entire world with its devas, humans, asuras, and so forth. But if those abiding on the Stage of Utmost Joy through to the Stage of the Dharma Cloud do not possess real nature but are devoid of real nature, then this Great Vehicle surpasses the entire world with its devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the dharmas of the Stage of Pure Contemplation through to the Stage of the Tathagata possessed real nature and were not devoid of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass the entire world with its devas, humans, asuras, and so forth. But if the dharmas of the Stage of Pure Contemplation through to the Stage of the Tathagata do not possess real nature but are devoid of real nature, then this Great Vehicle surpasses the entire world with its devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If those abiding on the Stage of Pure Contemplation through to the Stage of the Tathagata possessed real nature and were not devoid of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass the entire world with its devas, humans, asuras, and so forth. But if those abiding on the Stage of Pure Contemplation through to the Stage of the Tathagata do not possess real nature but are devoid of real nature, then this Great Vehicle surpasses the entire world with its devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the entire world with its devas, humans, asuras, and so forth possessed real nature and was not devoid of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass the entire world with its devas, humans, asuras, and so forth. But if the entire world with its devas, humans, asuras, and so forth does not possess real nature but is devoid of real nature, then this Great Vehicle surpasses the entire world with its devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the immeasurable kinds of thought that arise in a great bodhisattva during the period from the initial generation of the aspiration for awakening until being seated upon the wondrous seat of bodhi possessed real nature and were not devoid of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass the entire world with its devas, humans, asuras, and so forth.

But if the immeasurable kinds of thought that arise in a great bodhisattva during the period from the initial generation of the aspiration for awakening until being seated upon the wondrous seat of bodhi do not possess real nature but are devoid of real nature, then this Great Vehicle surpasses the entire world with its devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If a great bodhisattva’s vajra-like wisdom possessed real nature and was not devoid of real nature, then this Great Vehicle would not be honored, would not be supreme, and would not surpass the entire world with its devas, humans, asuras, and so forth. But if a great bodhisattva’s vajra-like wisdom does not possess real nature but is devoid of real nature, then this Great Vehicle surpasses the entire world with its devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If a great bodhisattva’s continuous eradication of the habitual tendencies of the afflictions by means of vajra-like wisdom possessed real nature and was not devoid of real nature, then this vajra-like wisdom capable of eradication could not fully comprehend that these are all devoid of intrinsic nature; and the unsurpassed, sublime wisdom of omniscience thereby attained would not be honored, would not be supreme, and would not surpass the entire world with its devas, humans, asuras, and so forth.

But if the continuous eradication of the habitual tendencies of the afflictions by means of vajra-like wisdom does not possess real nature but is devoid of real nature, then this vajra-like wisdom capable of eradication can fully comprehend that these are all devoid of intrinsic nature; and the unsurpassed, sublime wisdom of omniscience thereby attained surpasses the entire world with its devas, humans, asuras, and so forth, and is the most honored and supreme.

Furthermore, Subhuti! If the thirty-two marks of a Great Person and the eighty excellent characteristics adorning the bodies of the Tathagatas, Arhats, Perfectly and Completely Awakened Ones possessed real nature and were not devoid of real nature, then the majestic radiance and wondrous virtues of the Tathagatas, Arhats, Perfectly and Completely Awakened Ones would not be honored, would not be supreme, and would not surpass the entire world with its devas, humans, asuras, and so forth.

But if the thirty-two marks of a Great Person and the eighty excellent characteristics adorning the bodies of the Tathagatas, Arhats, Perfectly and Completely Awakened Ones do not possess real nature but are devoid of real nature, then the majestic radiance and wondrous virtues of the Tathagatas, Arhats, Perfectly and Completely Awakened Ones surpass the entire world with its devas, humans, asuras, and so forth, and are the most honored and supreme.

Furthermore, Subhuti! If the radiance emitted by the Tathagatas, Arhats, Perfectly Enlightened Ones had a truly existent nature and not a non-existent nature, then the radiance emitted by the Tathagatas, Arhats, Perfectly Enlightened Ones would not be honored, would not be supreme, could not illuminate throughout worlds as numerous as the sands of the Ganges in the ten directions, and would not surpass all worlds with their devas, humans, asuras, and so forth.

But if the radiance emitted by the Tathagatas, Arhats, Perfectly Enlightened Ones does not have a truly existent nature but has a non-existent nature, then the radiance emitted by the Tathagatas, Arhats, Perfectly Enlightened Ones can illuminate throughout worlds as numerous as the sands of the Ganges in the ten directions, surpassing all worlds with their devas, humans, asuras, and so forth, and is the most honored and the most supreme.

Furthermore, Subhuti! If the Tathagatas, Arhats, Perfectly Enlightened Ones, endowed with sixty subtle, wondrous, and pure sounds, had a truly existent nature and not a non-existent nature, then the Tathagatas, Arhats, Perfectly Enlightened Ones, endowed with sixty subtle, wondrous, and pure sounds, would not be honored, would not be supreme, could not teach and transform sentient beings throughout immeasurable and boundless worlds in the ten directions, numbering hundreds of thousands of kotis and as numerous as the sands of the Ganges, and would not surpass all worlds with their devas, humans, asuras, and so forth.

But if the Tathagatas, Arhats, Perfectly Enlightened Ones, endowed with sixty subtle, wondrous, and pure sounds, do not have a truly existent nature but have a non-existent nature, then the Tathagatas, Arhats, Perfectly Enlightened Ones, endowed with sixty subtle, wondrous, and pure sounds, can teach and transform sentient beings throughout immeasurable and boundless worlds in the ten directions, numbering hundreds of thousands of kotis and so forth, surpassing all worlds with their devas, humans, asuras, and so forth, and are the most honored and the most supreme.

Furthermore, Subhuti! If the turning of the unsurpassed, subtle, and wondrous Dharma wheel by the Tathagatas, Arhats, Perfectly Enlightened Ones had a truly existent nature and not a non-existent nature, then the turning of the unsurpassed, subtle, and wondrous Dharma wheel by the Tathagatas, Arhats, Perfectly Enlightened Ones would not be honored, would not be supreme, would not be pure, could not transform any world with its shramanas and brahmins, and would not surpass all worlds with their devas, humans, asuras, and so forth.

But if the turning of the unsurpassed, subtle, and wondrous Dharma wheel by the Tathagatas, Arhats, Perfectly Enlightened Ones does not have a truly existent nature but has a non-existent nature, then the turning of the unsurpassed, subtle, and wondrous Dharma wheel by the Tathagatas, Arhats, Perfectly Enlightened Ones is utterly pure; no world with its shramanas and brahmins can turn it in accordance with the Dharma; it surpasses all worlds with their devas, humans, asuras, and so forth, and is the most honored and the most supreme.

Furthermore, Subhuti! If the teaching and transformation of sentient beings by the Tathagatas, Arhats, Perfectly Enlightened Ones had a truly existent nature and not a non-existent nature, then the turning of the unsurpassed, subtle, and wondrous Dharma wheel by the Tathagatas, Arhats, Perfectly Enlightened Ones would not be honored, would not be supreme, could not lead those various kinds of sentient beings into the realm of nirvana without remainder, and would not surpass all worlds with their devas, humans, asuras, and so forth.

But if the teaching and transformation of sentient beings by the Tathagatas, Arhats, Perfectly Enlightened Ones does not have a truly existent nature but has a non-existent nature, then the turning of the unsurpassed, subtle, and wondrous Dharma wheel by the Tathagatas, Arhats, Perfectly Enlightened Ones can lead all those various kinds of sentient beings into the realm of nirvana without remainder, surpassing all worlds with their devas, humans, asuras, and so forth, and is the most honored and the most supreme.

For each and every such cause and condition, it is therefore said that the Mahayana surpasses all worlds with their devas, humans, asuras, and so forth, and is the most honored and the most supreme.

Furthermore, Subhuti! As you have said, such a Mahayana is equal to space. So it is! So it is! It is exactly as you have said. Why? Just as the east, west, south, north, the four intermediate directions, above, below, and every direction in space are all unobtainable, so too, in the Mahayana, the east, west, south, north, the four intermediate directions, above, below, and every direction are all unobtainable. Therefore, it is said that the Mahayana is equal to space.

Again, just as all shapes and forms in space—long, short, high, low, square, round, upright, and straight—are unobtainable, so too, in the Mahayana, all shapes and forms—long, short, high, low, square, round, upright, and straight—are unobtainable. Therefore, it is said that the Mahayana is equal to space.

Again, just as all manifest colors in space—blue, yellow, red, white, pink, purple, azure, greenish-yellow, and pale blue—are unobtainable, so too, in the Mahayana, all manifest colors—blue, yellow, red, white, pink, purple, azure, greenish-yellow, and pale blue—are unobtainable. Therefore, it is said that the Mahayana is equal to space.

Again, just as space is neither past, nor future, nor present, so too, the Mahayana is neither past, nor future, nor present. Therefore, it is said that the Mahayana is equal to space.

Again, just as space neither increases nor decreases, neither advances nor retreats, so too, the Mahayana neither increases nor decreases, neither advances nor retreats. Therefore, it is said that the Mahayana is equal to space.

Again, just as space is neither defiled nor purified, so too, the Mahayana is neither defiled nor purified. Therefore, it is said that the Mahayana is equal to space.

Again, just as space has no arising, no cessation, no abiding, and no alteration, so too, the Mahayana has no arising, no cessation, no abiding, and no alteration. Therefore, it is said that the Mahayana is equal to space.

Again, just as space is neither wholesome, nor unwholesome, nor indeterminate, so too, the Mahayana is neither wholesome, nor unwholesome, nor indeterminate. Therefore, it is said that the Mahayana is equal to space.

Again, just as space neither sees, nor hears, nor apprehends, nor knows, so too, the Mahayana neither sees, nor hears, nor apprehends, nor knows. Therefore, it is said that the Mahayana is equal to space.

Again, just as space is neither an object of knowledge nor an object of consciousness, so too, the Mahayana is neither an object of knowledge nor an object of consciousness. Therefore, it is said that the Mahayana is equal to space.

Again, just as space is not fully known, not completely abandoned, not directly realized, and not cultivated, so too, the Mahayana is not fully known, not completely abandoned, not directly realized, and not cultivated. Therefore, it is said that the Mahayana is equal to space.

Again, just as space is neither a fruit, nor a dharma of fruition, neither maturation, nor a dharma of maturation, so too, the Mahayana is neither a fruit, nor a dharma of fruition, neither maturation, nor a dharma of maturation. Therefore, it is said that the Mahayana is equal to space.

Again, just as space is neither a dharma accompanied by greed nor a dharma free from greed, neither a dharma accompanied by hatred nor a dharma free from hatred, neither a dharma accompanied by delusion nor a dharma free from delusion, so too, the Mahayana is neither a dharma accompanied by greed nor a dharma free from greed, neither a dharma accompanied by hatred nor a dharma free from hatred, neither a dharma accompanied by delusion nor a dharma free from delusion. Therefore, it is said that the Mahayana is equal to space.

Again, just as space does not fall within the Desire Realm, does not fall within the Form Realm, and does not fall within the Formless Realm, so too, the Mahayana does not fall within the Desire Realm, does not fall within the Form Realm, and does not fall within the Formless Realm. Therefore, it is said that the Mahayana is equal to space.

Again, just as space has no initial generation of the aspiration, and no second, third, fourth, fifth, sixth, seventh, eighth, ninth, or tenth generation of the aspiration, so too, the Mahayana has no initial generation of the aspiration, up to and including no tenth generation of the aspiration. Therefore, it is said that the Mahayana is equal to space.

Again, just as in space no Ground of Pure Contemplation, Ground of Spiritual Lineage, Eighth Ground, Ground of Complete Vision, Attenuated Ground, Ground of Freedom from Desire, Ground of One Who Has Completed the Training, Ground of a Pratyekabuddha, Ground of a Bodhisattva, or Ground of a Tathagata can be apprehended, so too in the Great Vehicle no Ground of Pure Contemplation through Ground of a Tathagata can be apprehended. Therefore, it is said that the Great Vehicle is equal to space.

Again, just as in space no candidate for stream-entry, fruit of stream-entry, candidate for once-returning, fruit of once-returning, candidate for non-returning, fruit of non-returning, candidate for arhatship, fruit of arhatship, candidate for pratyekabuddhahood, fruit of pratyekabuddhahood, bodhisattva, or Tathagata can be apprehended, so too in the Great Vehicle no candidate for stream-entry, fruit of stream-entry, and so forth through bodhisattva or Tathagata can be apprehended. Therefore, it is said that the Great Vehicle is equal to space.

Again, just as in space no Ground of a Sravaka, Ground of a Pratyekabuddha, Ground of a Bodhisattva, or Ground of a Tathagata can be apprehended, so too in the Great Vehicle no Ground of a Sravaka, Ground of a Pratyekabuddha, Ground of a Bodhisattva, or Ground of a Tathagata can be apprehended. Therefore, it is said that the Great Vehicle is equal to space.

Again, just as space is neither form nor formless, neither visible nor invisible, neither resistant nor non-resistant, neither conjoined nor dispersed, so too the Great Vehicle is neither form nor formless, neither visible nor invisible, neither resistant nor non-resistant, neither conjoined nor dispersed. Therefore, it is said that the Great Vehicle is equal to space.

Again, just as space is neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure, so too the Great Vehicle is neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure. Therefore, it is said that the Great Vehicle is equal to space.

Again, just as space is neither empty nor nonempty, neither marked nor unmarked, neither associated with wishes nor wishless, so too the Great Vehicle is neither empty nor nonempty, neither marked nor unmarked, neither associated with wishes nor wishless. Therefore, it is said that the Great Vehicle is equal to space.

Again, just as space is neither quiescent nor non-quiescent, neither withdrawn nor non-withdrawn, so too the Great Vehicle is neither quiescent nor non-quiescent, neither withdrawn nor non-withdrawn. Therefore, it is said that the Great Vehicle is equal to space.

Again, just as space is neither bright nor dark, so too the Great Vehicle is neither bright nor dark. Therefore, it is said that the Great Vehicle is equal to space.

Again, just as space is neither apprehensible nor inapprehensible, so too the Great Vehicle is neither apprehensible nor inapprehensible. Therefore, it is said that the Great Vehicle is equal to space.

Again, just as space is neither the skandhas, ayatanas, and dhatus nor separate from the skandhas, ayatanas, and dhatus, so too the Great Vehicle is neither the skandhas, ayatanas, and dhatus nor separate from the skandhas, ayatanas, and dhatus. Therefore, it is said that the Great Vehicle is equal to space.

Again, just as space is neither expressible nor inexpressible, so too the Great Vehicle is neither expressible nor inexpressible. Therefore, it is said that the Great Vehicle is equal to space.

Again, just as space is neither subject to conceptual proliferation nor free from conceptual proliferation, so too the Great Vehicle is neither subject to conceptual proliferation nor free from conceptual proliferation. Therefore, it is said that the Great Vehicle is equal to space.

For these reasons, it is said: The Great Vehicle is thus equal to space.

Furthermore, Subhuti, regarding your statement, “Just as space can universally accommodate immeasurable, innumerable, and boundless sentient beings, so too the Great Vehicle can universally accommodate immeasurable, innumerable, and boundless sentient beings”: So it is! So it is! It is exactly as you have said. Why? Because sentient beings have no existence, space should also be known to have no existence. Because space has no existence, the Great Vehicle should also be known to have no existence. For this reason, it is said that the Great Vehicle is like space and can universally accommodate immeasurable, innumerable, and boundless sentient beings. Why? Whether sentient beings, space, or the Great Vehicle, all such things have no existence and cannot be apprehended.

Furthermore, Subhuti, because sentient beings are immeasurable, space should also be known to be immeasurable. Because space is immeasurable, the Great Vehicle should also be known to be immeasurable. Because sentient beings are innumerable, space should also be known to be innumerable.

Because space is innumerable, the Great Vehicle should also be known to be innumerable. Because sentient beings are boundless, space should also be known to be boundless. Because space is boundless, the Great Vehicle should also be known to be boundless.

For this reason, it is said that the Great Vehicle is like space and can universally accommodate immeasurable, innumerable, and boundless sentient beings. Why? Whether immeasurable, innumerable, and boundless sentient beings; immeasurable, innumerable, and boundless space; or the immeasurable, innumerable, and boundless Great Vehicle, all such things have no existence and cannot be apprehended.

Furthermore, Subhuti, because sentient beings have no existence, space should also be known to have no existence. Because space has no existence, the Great Vehicle should also be known to have no existence. Because the Great Vehicle has no existence, the immeasurable should also be known to have no existence.

Because the immeasurable has no existence, the innumerable should also be known to have no existence. Because the innumerable has no existence, the boundless should also be known to have no existence. Because the boundless has no existence, all dharmas should also be known to have no existence.

For this reason, it is said that the Great Vehicle is like space and can universally accommodate immeasurable, innumerable, and boundless sentient beings. Why? Whether sentient beings, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all dharmas, all such things have no existence and cannot be apprehended.

Furthermore, Subhuti, because the self has no existence, sentient beings should also be known to have no existence. Because sentient beings have no existence, a living soul should also be known to have no existence. Because a living soul has no existence, a living being should also be known to have no existence.

Because a living being has no existence, one who is nourished should also be known to have no existence. Because one who is nourished has no existence, a person should also be known to have no existence. Because a person has no existence, a pudgala should also be known to have no existence.

Because a pudgala has no existence, a mind-born being should also be known to have no existence. Because a mind-born being has no existence, a youth should also be known to have no existence. Because a youth has no existence, an agent should also be known to have no existence.

Because an agent has no existence, an experiencer should also be known to have no existence. Because an experiencer has no existence, a knower should also be known to have no existence. Because a knower has no existence, a seer should also be known to have no existence.

Because a seer has no existence, space should also be known to have no existence. Because space has no existence, the Great Vehicle should also be known to have no existence. Because the Great Vehicle has no existence, the immeasurable should also be known to have no existence.

Because the immeasurable has no existence, the innumerable should also be known to have no existence. Because the innumerable has no existence, the boundless should also be known to have no existence. Because the boundless has no existence, all dharmas should also be known to have no existence.

For this reason, it is said that the Great Vehicle is like space and can universally accommodate immeasurable, innumerable, and boundless sentient beings. Why? Whether the self through the seer, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all dharmas, all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Since the self through the one who sees have no existence, it should be known that suchness through the inconceivable realm, in succession, also have no existence. Since suchness through the inconceivable realm have no existence, it should be known that space also has no existence.

Since space has no existence, it should be known that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, it should be known that the immeasurable, the innumerable, and the boundless, in succession, also have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, it should be known that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why is this? Because the self through the one who sees, suchness through the inconceivable realm, the immeasurable, the innumerable, and the boundless, and all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Since the self through the one who sees have no existence, it should be known that the realm of cessation through the unconditioned realm, in succession, also have no existence. Since the realm of cessation through the unconditioned realm have no existence, it should be known that space also has no existence.

Since space has no existence, it should be known that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, it should be known that the immeasurable, the innumerable, and the boundless, in succession, also have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, it should be known that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why is this? Because whether the self through the one who sees, the realm of cessation through the unconditioned realm, space, the Great Vehicle, the immeasurable, the innumerable, and the boundless, or all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Since the self through the one who sees have no existence, it should be known that the form skandha through the consciousness skandha, in succession, also have no existence. Since the form skandha through the consciousness skandha have no existence, it should be known that space also has no existence.

Since space has no existence, it should be known that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, it should be known that the immeasurable, the innumerable, and the boundless, in succession, also have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, it should be known that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why is this? Because whether the self through the one who sees, the form skandha through the consciousness skandha, space, the Great Vehicle, the immeasurable, the innumerable, and the boundless, or all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Since the self through the one who sees have no existence, it should be known that the eye ayatana through the mind ayatana, in succession, also have no existence. Since the eye ayatana through the mind ayatana have no existence, it should be known that space also has no existence.

Since space has no existence, it should be known that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, it should be known that the immeasurable, the innumerable, and the boundless, in succession, also have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, it should be known that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why is this? Because whether the self through the one who sees, the eye ayatana through the mind ayatana, space, the Great Vehicle, the immeasurable, the innumerable, and the boundless, or all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Since the self through the one who sees have no existence, it should be known that the form ayatana through the dharma ayatana, in succession, also have no existence. Since the form ayatana through the dharma ayatana have no existence, it should be known that space also has no existence.

Since space has no existence, it should be known that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, it should be known that the immeasurable, the boundless, and the innumerable, in succession, also have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, it should be known that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why is this? Because whether the self through the one who sees, the form ayatana through the dharma ayatana, space, the Great Vehicle, the immeasurable, the innumerable, and the boundless, or all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Since the self through the one who sees have no existence, it should be known that the eye dhatu through the mind dhatu, in succession, also have no existence. Since the eye dhatu through the mind dhatu have no existence, it should be known that space also has no existence.

Since space has no existence, it should be known that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, it should be known that the immeasurable, the innumerable, and the boundless, in succession, also have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, it should be known that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why is this? Because whether the self through the one who sees, the eye dhatu through the mind dhatu, space, the Great Vehicle, the immeasurable, the innumerable, and the boundless, or all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Since the self through the one who sees have no existence, it should be known that the form dhatu through the dharma dhatu, in succession, also have no existence. Since the form dhatu through the dharma dhatu have no existence, it should be known that space also has no existence.

Since space has no existence, it should be known that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, it should be known that the immeasurable, the innumerable, and the boundless, in succession, also have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, it should be known that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why is this? Because whether the self through the one who sees, the form dhatu through the dharma dhatu, space, the Great Vehicle, the immeasurable, the innumerable, and the boundless, or all dharmas—all such things have no existence and cannot be apprehended.

Fascicle 493

END