大般若波羅蜜多經

14

Furthermore, Subhuti! As you have said: Just as with empty space, the beginning, end, and middle are all apprehendable, so too with the Great Vehicle, the beginning, end, and middle are all apprehendable. Thus, because it is equal throughout the three times and transcends the three times, it is called the Great Vehicle. So it is! So it is! It is exactly as you have said.

Why is this so? The past is empty of the past. The future is empty of the future. The present is empty of the present. The equality of the three times is empty of the equality of the three times. That which transcends the three times is empty of the equality that transcends the three times. The Great Vehicle is empty of the Great Vehicle. The bodhisattva is empty of the bodhisattva. Why is this so? Subhuti! Because in emptiness there are no characteristics of one, two, three, four, five, six, seven, eight, nine, ten, or even hundreds of thousands, and so forth. Therefore, the Great Vehicle is equal throughout the three times and transcends the three times.

Subhuti, you should know: Within this Great Vehicle, the characteristics of equality and inequality are both apprehendable. The characteristics of greed and non-greed, hatred and non-hatred, delusion and non-delusion, pride and non-pride are likewise all apprehendable. Thus, even the characteristics of wholesome and unwholesome, determinate and indeterminate, contaminated and uncontaminated, blameworthy and blameless, defiled and purified, mundane and supramundane, defiled and free from defilement, samsara and nirvana are also apprehendable.

The characteristics of permanence and impermanence, suffering and non-suffering, self and non-self, purity and impurity, tranquility and non-tranquility, seclusion and non-seclusion are also apprehendable. The characteristics of abiding in the Desire Realm and transcending the Desire Realm, abiding in the Form Realm and transcending the Form Realm, and abiding in the Formless Realm and transcending the Formless Realm—such characteristics are also apprehendable.

Why is this so? Because within this Great Vehicle, the intrinsic nature of all dharmas is apprehendable.

Subhuti, you should know: The form skandha through the consciousness skandha of the past, future, and present—the intrinsic nature of the form skandha through the consciousness skandha of the past, future, and present—is entirely empty. Within that emptiness, the form skandha through the consciousness skandha of the past, future, and present are all apprehendable. Why is this so? Because the form skandha through the consciousness skandha of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is apprehendable; how much less could the intrinsic nature of the form skandha through the consciousness skandha of the past, future, and present be apprehended within emptiness?

Subhuti, you should know: The eye ayatana through the mind ayatana of the past, future, and present—the intrinsic nature of the eye ayatana through the mind ayatana of the past, future, and present—is entirely empty. Within that emptiness, the eye ayatana through the mind ayatana of the past, future, and present are all apprehendable. Why is this so? Because the eye ayatana through the mind ayatana of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is apprehendable; how much less could the intrinsic nature of the eye ayatana through the mind ayatana of the past, future, and present be apprehended within emptiness?

Subhuti, you should know: The form ayatana through the dharma ayatana of the past, future, and present—the intrinsic nature of the form ayatana through the dharma ayatana of the past, future, and present—is entirely empty. Within that emptiness, the form ayatana through the dharma ayatana of the past, future, and present are all apprehendable. Why is this so? Because the form ayatana through the dharma ayatana of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is apprehendable; how much less could the intrinsic nature of the form ayatana through the dharma ayatana of the past, future, and present be apprehended within emptiness?

Subhuti, you should know: The eye dhatu through the mind dhatu of the past, future, and present—the intrinsic nature of the eye dhatu through the mind dhatu of the past, future, and present—is entirely empty. Within that emptiness, the eye dhatu through the mind dhatu of the past, future, and present are all apprehendable. Why is this so? Because the eye dhatu through the mind dhatu of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is apprehendable; how much less could the intrinsic nature of the eye dhatu through the mind dhatu of the past, future, and present be apprehended within emptiness?

Subhuti, you should know: The form dhatu through the dharma dhatu of the past, future, and present—the intrinsic nature of the form dhatu through the dharma dhatu of the past, future, and present—is entirely empty. Within that emptiness, the form dhatu through the dharma dhatu of the past, future, and present are all apprehendable. Why is this so? Because the form dhatu through the dharma dhatu of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is apprehendable; how much less could the intrinsic nature of the form dhatu through the dharma dhatu of the past, future, and present be apprehended within emptiness?

Subhuti, you should know: The eye-consciousness dhatu through the mind-consciousness dhatu of the past, future, and present—the intrinsic nature of the eye-consciousness dhatu through the mind-consciousness dhatu of the past, future, and present—is entirely empty. Within that emptiness, the eye-consciousness dhatu through the mind-consciousness dhatu of the past, future, and present are all apprehendable. Why is this so?

Because the eye-consciousness dhatu through the mind-consciousness dhatu of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is apprehendable; how much less could the intrinsic nature of the eye-consciousness dhatu through the mind-consciousness dhatu of the past, future, and present be apprehended within emptiness?

Subhuti, you should know: Eye-contact through mind-contact of the past, future, and present—the intrinsic nature of eye-contact through mind-contact of the past, future, and present—is entirely empty. Within that emptiness, eye-contact through mind-contact of the past, future, and present are all apprehendable. Why is this so? Because eye-contact through mind-contact of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is apprehendable; how much less could the intrinsic nature of eye-contact through mind-contact of the past, future, and present be apprehended within emptiness?

Subhuti, you should know: The feelings arising with eye-contact as their condition through the feelings arising with mind-contact as their condition, of the past, future, and present—the intrinsic nature of the feelings arising with eye-contact as their condition through the feelings arising with mind-contact as their condition, of the past, future, and present—is entirely empty. Within that emptiness, the feelings arising with eye-contact as their condition through the feelings arising with mind-contact as their condition, of the past, future, and present are all apprehendable.

Why is this so? Because the feelings arising with eye-contact as their condition through the feelings arising with mind-contact as their condition, of the past, future, and present are themselves emptiness. The nature of emptiness is also empty.

Even the nature of emptiness within emptiness is apprehendable; how much less could the intrinsic nature of the feelings arising with eye-contact as their condition through the feelings arising with mind-contact as their condition, of the past, future, and present be apprehended within emptiness?

Subhuti, you should know: The earth dhatu through the consciousness dhatu of the past, future, and present—the intrinsic nature of the earth dhatu through the consciousness dhatu of the past, future, and present—is entirely empty. Within that emptiness, the earth dhatu through the consciousness dhatu of the past, future, and present are all apprehendable. Why is this so? Because the earth dhatu through the consciousness dhatu of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is apprehendable; how much less could the intrinsic nature of the earth dhatu through the consciousness dhatu of the past, future, and present be apprehended within emptiness?

Subhuti, you should know: The causal condition through the dominant condition of the past, future, and present—the intrinsic nature of the causal condition through the dominant condition of the past, future, and present—is all empty. Within that emptiness, the causal condition through the dominant condition of the past, future, and present are all unobtainable. Why? Because the causal condition through the dominant condition of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is unobtainable; how much less could the intrinsic nature of the causal condition through the dominant condition of the past, future, and present be obtained within emptiness?

Subhuti, you should know: Ignorance through aging and death of the past, future, and present—the intrinsic nature of ignorance through aging and death of the past, future, and present—is all empty. Within that emptiness, ignorance through aging and death of the past, future, and present are all unobtainable. Why? Because ignorance through aging and death of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is unobtainable; how much less could the intrinsic nature of ignorance through aging and death of the past, future, and present be obtained within emptiness?

Subhuti, you should know: The perfection of generosity through the perfection of prajna of the past, future, and present—the intrinsic nature of the perfection of generosity through the perfection of prajna of the past, future, and present—is all empty. Within that emptiness, the perfection of generosity through the perfection of prajna of the past, future, and present are all unobtainable. Why? Because the perfection of generosity through the perfection of prajna of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is unobtainable; how much less could the intrinsic nature of the perfection of generosity through the perfection of prajna of the past, future, and present be obtained within emptiness?

Subhuti, you should know: The four foundations of mindfulness through the Noble Eightfold Path of the past, future, and present—the intrinsic nature of the four foundations of mindfulness through the Noble Eightfold Path of the past, future, and present—is all empty. Within that emptiness, the four foundations of mindfulness through the Noble Eightfold Path of the past, future, and present are all unobtainable. Why?

Because the four foundations of mindfulness through the Noble Eightfold Path of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is unobtainable; how much less could the intrinsic nature of the four foundations of mindfulness through the Noble Eightfold Path of the past, future, and present be obtained within emptiness?

Subhuti, you should know: The four dhyanas, the four immeasurables, and the four formless attainments of the past, future, and present—the intrinsic nature of the four dhyanas, the four immeasurables, and the four formless attainments of the past, future, and present—is all empty. Within that emptiness, the four dhyanas, the four immeasurables, and the four formless attainments of the past, future, and present are all unobtainable.

Why? Because the four dhyanas, the four immeasurables, and the four formless attainments of the past, future, and present are themselves emptiness. The nature of emptiness is also empty.

Even the nature of emptiness within emptiness is unobtainable; how much less could the intrinsic nature of the four dhyanas, the four immeasurables, and the four formless attainments of the past, future, and present be obtained within emptiness?

Subhuti, you should know: The gateways to liberation of emptiness, signlessness, and wishlessness of the past, future, and present—the intrinsic nature of the gateways to liberation of emptiness, signlessness, and wishlessness of the past, future, and present—is all empty. Within that emptiness, the gateways to liberation of emptiness, signlessness, and wishlessness of the past, future, and present are all unobtainable.

Why? Because the gateways to liberation of emptiness, signlessness, and wishlessness of the past, future, and present are themselves emptiness. The nature of emptiness is also empty.

Even the nature of emptiness within emptiness is unobtainable; how much less could the intrinsic nature of the gateways to liberation of emptiness, signlessness, and wishlessness of the past, future, and present be obtained within emptiness?

Subhuti, you should know: The eight liberations and the nine successive meditative attainments of the past, future, and present—the intrinsic nature of the eight liberations and the nine successive meditative attainments of the past, future, and present—is all empty. Within that emptiness, the eight liberations and the nine successive meditative attainments of the past, future, and present are all unobtainable. Why?

Because the eight liberations and the nine successive meditative attainments of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is unobtainable; how much less could the intrinsic nature of the eight liberations and the nine successive meditative attainments of the past, future, and present be obtained within emptiness?

Subhuti, you should know: The Stage of Pure Contemplation through the Stage of the Tathagata of the past, future, and present—the intrinsic nature of the Stage of Pure Contemplation through the Stage of the Tathagata of the past, future, and present—is all empty. Within that emptiness, the Stage of Pure Contemplation through the Stage of the Tathagata of the past, future, and present are all unobtainable. Why?

Because the Stage of Pure Contemplation through the Stage of the Tathagata of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is unobtainable; how much less could the intrinsic nature of the Stage of Pure Contemplation through the Stage of the Tathagata of the past, future, and present be obtained within emptiness?

Subhuti, you should know: The Ground of Utmost Joy through the Dharma Cloud Ground of the past, future, and present—the intrinsic nature of the Ground of Utmost Joy through the Dharma Cloud Ground of the past, future, and present—is all empty. Within that emptiness, the Ground of Utmost Joy through the Dharma Cloud Ground of the past, future, and present are all unobtainable. Why? Because the Ground of Utmost Joy through the Dharma Cloud Ground of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is unobtainable; how much less could the intrinsic nature of the Ground of Utmost Joy through the Dharma Cloud Ground of the past, future, and present be obtained within emptiness?

Subhuti, you should know: The dharani gateways and the samadhi gateways of the past, future, and present—the intrinsic nature of the dharani gateways and the samadhi gateways of the past, future, and present—is all empty. Within that emptiness, the dharani gateways and the samadhi gateways of the past, future, and present are all unobtainable. Why? Because the dharani gateways and the samadhi gateways of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is unobtainable; how much less could the intrinsic nature of the dharani gateways and the samadhi gateways of the past, future, and present be obtained within emptiness?

Subhuti, you should know: The five kinds of eyes and the six superknowledges of the past, future, and present—the intrinsic nature of the five kinds of eyes and the six superknowledges of the past, future, and present—is all empty. Within that emptiness, the five kinds of eyes and the six superknowledges of the past, future, and present are all unobtainable. Why? Because the five kinds of eyes and the six superknowledges of the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is unobtainable; how much less could the intrinsic nature of the five kinds of eyes and the six superknowledges of the past, future, and present be obtained within emptiness?

Subhuti, you should know: The Tathagata’s ten powers, up to and including the eighteen distinctive qualities of a Buddha, in the past, future, and present—the intrinsic nature of the Tathagata’s ten powers, up to and including the eighteen distinctive qualities of a Buddha, in the past, future, and present, is entirely empty. Within that emptiness, the Tathagata’s ten powers, up to and including the eighteen distinctive qualities of a Buddha, in the past, future, and present, are all unobtainable.

Why? Because the Tathagata’s ten powers, up to and including the eighteen distinctive qualities of a Buddha, in the past, future, and present, are themselves emptiness. The nature of emptiness is also empty.

Even the nature of emptiness within emptiness is unobtainable; how much less could the intrinsic nature of the Tathagata’s ten powers, up to and including the eighteen distinctive qualities of a Buddha, in the past, future, and present, be obtained within emptiness?

Subhuti, you should know: The quality of non-forgetfulness and the nature of ever-abiding equanimity in the past, future, and present—the intrinsic nature of the quality of non-forgetfulness and the nature of ever-abiding equanimity in the past, future, and present, is entirely empty. Within that emptiness, the quality of non-forgetfulness and the nature of ever-abiding equanimity in the past, future, and present are all unobtainable.

Why? Because the quality of non-forgetfulness and the nature of ever-abiding equanimity in the past, future, and present are themselves emptiness. The nature of emptiness is also empty.

Even the nature of emptiness within emptiness is unobtainable; how much less could the intrinsic nature of the quality of non-forgetfulness and the nature of ever-abiding equanimity in the past, future, and present be obtained within emptiness?

Subhuti, you should know: The knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects in the past, future, and present—the intrinsic nature of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects in the past, future, and present, is entirely empty. Within that emptiness, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects in the past, future, and present are all unobtainable.

Why? Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects in the past, future, and present are themselves emptiness. The nature of emptiness is also empty.

Even the nature of emptiness within emptiness is unobtainable; how much less could the intrinsic nature of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects in the past, future, and present be obtained within emptiness?

Subhuti, you should know: Ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas in the past, future, and present—the intrinsic nature of ordinary beings, up to and including Tathagatas, in the past, future, and present, is entirely empty. Within that emptiness, ordinary beings, up to and including Tathagatas, in the past, future, and present are all unobtainable. Why? Because ordinary beings, up to and including Tathagatas, in the past, future, and present are themselves emptiness. The nature of emptiness is also empty. Even the nature of emptiness within emptiness is unobtainable; how much less could the intrinsic nature of ordinary beings, up to and including Tathagatas, in the past, future, and present be obtained within emptiness?

Thus, the self, sentient beings, and, in full detail, up to and including the knower and the seer, are unobtainable.

Furthermore, Subhuti! The form skandha, up to and including the consciousness skandha, in the earlier, later, and middle periods, are all unobtainable. The form skandha, up to and including the consciousness skandha, in the equality of the three periods, are also unobtainable. Why? Because within equality, the intrinsic nature of the form skandha, up to and including the intrinsic nature of the consciousness skandha, in the earlier, later, and middle periods, is entirely unobtainable. Why? Because within equality, even the nature of equality is unobtainable; how much less could the intrinsic nature of the form skandha, up to and including the intrinsic nature of the consciousness skandha, in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The eye ayatana, up to and including the mind ayatana, in the earlier, later, and middle periods, are all unobtainable. The eye ayatana, up to and including the mind ayatana, in the equality of the three periods, are also unobtainable. Why? Because within equality, the intrinsic nature of the eye ayatana, up to and including the intrinsic nature of the mind ayatana, in the earlier, later, and middle periods, is entirely unobtainable. Why? Because within equality, even the nature of equality is unobtainable; how much less could the intrinsic nature of the eye ayatana, up to and including the intrinsic nature of the mind ayatana, in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The form ayatana, up to and including the dharma ayatana, in the earlier, later, and middle periods, are all unobtainable. The form ayatana, up to and including the dharma ayatana, in the equality of the three periods, are also unobtainable. Why? Because within equality, the intrinsic nature of the form ayatana, up to and including the intrinsic nature of the dharma ayatana, in the earlier, later, and middle periods, is entirely unobtainable. Why? Because within equality, even the nature of equality is unobtainable; how much less could the intrinsic nature of the form ayatana, up to and including the intrinsic nature of the dharma ayatana, in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The eye dhatu, up to and including the mind dhatu, in the earlier, later, and middle periods, are all unobtainable. The eye dhatu, up to and including the mind dhatu, in the equality of the three periods, are also unobtainable. Why? Because within equality, the intrinsic nature of the eye dhatu, up to and including the intrinsic nature of the mind dhatu, in the earlier, later, and middle periods, is entirely unobtainable. Why? Because within equality, even the nature of equality is unobtainable; how much less could the intrinsic nature of the eye dhatu, up to and including the intrinsic nature of the mind dhatu, in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The form dhatu, up to and including the dharma dhatu, in the earlier, later, and middle periods, are all unobtainable. The form dhatu, up to and including the dharma dhatu, in the equality of the three periods, are also unobtainable. Why? Because within equality, the intrinsic nature of the form dhatu, up to and including the intrinsic nature of the dharma dhatu, in the earlier, later, and middle periods, is entirely unobtainable. Why? Because within equality, even the nature of equality is unobtainable; how much less could the intrinsic nature of the form dhatu, up to and including the intrinsic nature of the dharma dhatu, in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The eye-consciousness dhatu, up to and including the mind-consciousness dhatu, in the earlier, later, and middle periods, are all unobtainable. The eye-consciousness dhatu, up to and including the mind-consciousness dhatu, in the equality of the three periods, are also unobtainable.

Why? Because within equality, the intrinsic nature of the eye-consciousness dhatu, up to and including the intrinsic nature of the mind-consciousness dhatu, in the earlier, later, and middle periods, is entirely unobtainable. Why?

Because within equality, even the nature of equality is unobtainable; how much less could the intrinsic nature of the eye-consciousness dhatu, up to and including the intrinsic nature of the mind-consciousness dhatu, in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! Eye-contact, up to and including mind-contact, in the earlier, later, and middle periods, are all unobtainable. Eye-contact, up to and including mind-contact, in the equality of the three periods, are also unobtainable. Why? Because within equality, the intrinsic nature of eye-contact, up to and including the intrinsic nature of mind-contact, in the earlier, later, and middle periods, is entirely unobtainable. Why? Because within equality, even the nature of equality is unobtainable; how much less could the intrinsic nature of eye-contact, up to and including the intrinsic nature of mind-contact, in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The feelings that arise conditioned by eye-contact, up to and including the feelings that arise conditioned by mind-contact, in the earlier, later, and middle periods, are all unobtainable. The feelings that arise conditioned by eye-contact, up to and including the feelings that arise conditioned by mind-contact, in the equality of the three periods, are also unobtainable.

Why? Because within equality, the intrinsic nature of the feelings that arise conditioned by eye-contact, up to and including the intrinsic nature of the feelings that arise conditioned by mind-contact, in the earlier, later, and middle periods, is entirely unobtainable. Why?

Because within equality, even the nature of equality is unobtainable; how much less could the intrinsic nature of the feelings that arise conditioned by eye-contact, up to and including the intrinsic nature of the feelings that arise conditioned by mind-contact, in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The earth element through the consciousness element in the earlier, later, and middle periods are all unobtainable. The equality of the earth element through the consciousness element throughout the three periods is also unobtainable. Why? Because within equality, the intrinsic nature of the earth element through the intrinsic nature of the consciousness element in the earlier, later, and middle periods are all unobtainable. Why? Because within equality, even the nature of equality is unobtainable, how much more could the intrinsic nature of the earth element through the intrinsic nature of the consciousness element in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The causal condition through the dominant condition in the earlier, later, and middle periods are all unobtainable. The equality of the causal condition through the dominant condition throughout the three periods is also unobtainable. Why? Because within equality, the intrinsic nature of the causal condition through the intrinsic nature of the dominant condition in the earlier, later, and middle periods are all unobtainable. Why? Because within equality, even the nature of equality is unobtainable, how much more could the intrinsic nature of the causal condition through the intrinsic nature of the dominant condition in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! Ignorance through old age and death in the earlier, later, and middle periods are all unobtainable. The equality of ignorance through old age and death throughout the three periods is also unobtainable. Why? Because within equality, the intrinsic nature of ignorance through the intrinsic nature of old age and death in the earlier, later, and middle periods are all unobtainable. Why? Because within equality, even the nature of equality is unobtainable, how much more could the intrinsic nature of ignorance through the intrinsic nature of old age and death in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The perfection of generosity through the perfection of wisdom in the earlier, later, and middle periods are all unobtainable. The equality of the perfection of generosity through the perfection of wisdom throughout the three periods is also unobtainable. Why? Because within equality, the intrinsic nature of the perfection of generosity through the intrinsic nature of the perfection of wisdom in the earlier, later, and middle periods are all unobtainable. Why? Because within equality, even the nature of equality is unobtainable, how much more could the intrinsic nature of the perfection of generosity through the intrinsic nature of the perfection of wisdom in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The four foundations of mindfulness through the Noble Eightfold Path in the earlier, later, and middle periods are all unobtainable. The equality of the four foundations of mindfulness through the Noble Eightfold Path throughout the three periods is also unobtainable. Why? Because within equality, the intrinsic nature of the four foundations of mindfulness through the intrinsic nature of the Noble Eightfold Path in the earlier, later, and middle periods are all unobtainable. Why? Because within equality, even the nature of equality is unobtainable, how much more could the intrinsic nature of the four foundations of mindfulness through the intrinsic nature of the Noble Eightfold Path in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The four meditative absorptions, the four immeasurables, and the four formless attainments in the earlier, later, and middle periods are all unobtainable. The equality of the four meditative absorptions, the four immeasurables, and the four formless attainments throughout the three periods is also unobtainable.

Why? Because within equality, the intrinsic nature of the four meditative absorptions, the four immeasurables, and the four formless attainments in the earlier, later, and middle periods are all unobtainable. Why?

Because within equality, even the nature of equality is unobtainable, how much more could the intrinsic nature of the four meditative absorptions, the four immeasurables, and the four formless attainments in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The gateways to liberation of emptiness, signlessness, and wishlessness in the earlier, later, and middle periods are all unobtainable. The equality of the gateways to liberation of emptiness, signlessness, and wishlessness throughout the three periods is also unobtainable. Why? Because within equality, even the intrinsic nature of the gateways to liberation of emptiness, signlessness, and wishlessness in the earlier, later, and middle periods is unobtainable, how much more could the intrinsic nature of the gateways to liberation of emptiness, signlessness, and wishlessness in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The eight liberations and the nine successive attainments in the earlier, later, and middle periods are all unobtainable. The equality of the eight liberations and the nine successive attainments throughout the three periods is also unobtainable. Why? Because within equality, the intrinsic nature of the eight liberations and the nine successive attainments in the earlier, later, and middle periods are all unobtainable. Why? Because within equality, even the nature of equality is unobtainable, how much more could the intrinsic nature of the eight liberations and the nine successive attainments in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The Ground of Pure Contemplation through the Ground of the Tathagata in the earlier, later, and middle periods are all unobtainable. The equality of the Ground of Pure Contemplation through the Ground of the Tathagata throughout the three periods is also unobtainable. Why? Because within equality, the intrinsic nature of the Ground of Pure Contemplation through the intrinsic nature of the Ground of the Tathagata in the earlier, later, and middle periods are all unobtainable. Why? Because within equality, even the nature of equality is unobtainable, how much more could the intrinsic nature of the Ground of Pure Contemplation through the intrinsic nature of the Ground of the Tathagata in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The Ground of Utmost Joy through the Ground of the Dharma Cloud in the earlier, later, and middle periods are all unobtainable. The equality of the Ground of Utmost Joy through the Ground of the Dharma Cloud throughout the three periods is also unobtainable. Why? Because within equality, the intrinsic nature of the Ground of Utmost Joy through the intrinsic nature of the Ground of the Dharma Cloud in the earlier, later, and middle periods are all unobtainable. Why? Because within equality, even the nature of equality is unobtainable, how much more could the intrinsic nature of the Ground of Utmost Joy through the intrinsic nature of the Ground of the Dharma Cloud in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The dharani gateways and samadhi gateways in the earlier, later, and middle periods are all unobtainable. The equality of the dharani gateways and samadhi gateways throughout the three periods is also unobtainable. Why? Because within equality, the intrinsic nature of the dharani gateways and samadhi gateways in the earlier, later, and middle periods are all unobtainable. Why? Because within equality, even the nature of equality is unobtainable, how much more could the intrinsic nature of the dharani gateways and samadhi gateways in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The five kinds of eyes and the six superknowledges in the earlier, later, and middle periods are all unobtainable. The equality of the five kinds of eyes and the six superknowledges throughout the three periods is also unobtainable. Why? Because within equality, the intrinsic nature of the five kinds of eyes and the six superknowledges in the earlier, later, and middle periods are all unobtainable. Why? Because within equality, even the nature of equality is unobtainable, how much more could the intrinsic nature of the five kinds of eyes and the six superknowledges in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The ten powers of the Tathagata through the eighteen unique qualities of a Buddha in the earlier, later, and middle periods are all unobtainable. The equality of the ten powers of the Tathagata through the eighteen unique qualities of a Buddha throughout the three periods is also unobtainable.

Why? Because within equality, the intrinsic nature of the ten powers of the Tathagata through the intrinsic nature of the eighteen unique qualities of a Buddha in the earlier, later, and middle periods are all unobtainable. Why?

Because within equality, even the nature of equality is unobtainable, how much more could the intrinsic nature of the ten powers of the Tathagata through the intrinsic nature of the eighteen unique qualities of a Buddha in the earlier, later, and middle periods be obtained?

Furthermore, Subhuti! The dharma of non-forgetfulness and the nature of constant equanimity are all unobtainable in the former, later, and middle periods. The dharma of non-forgetfulness and the nature of constant equanimity are also unobtainable in the equality of the three periods. Why? Because within equality, the intrinsic nature of the dharma of non-forgetfulness and the nature of constant equanimity are all unobtainable in the former, later, and middle periods. Why? Because within equality, even the nature of equality is unobtainable; how much less could the intrinsic nature of the dharma of non-forgetfulness and the nature of constant equanimity in the former, later, and middle periods be obtained?

Furthermore, Subhuti! Knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are all unobtainable in the former, later, and middle periods. Knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are also unobtainable in the equality of the three periods.

Why? Because within equality, the intrinsic nature of knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects is unobtainable in the former, later, and middle periods. Why?

Because within equality, even the nature of equality is unobtainable; how much less could the intrinsic nature of knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects in the former, later, and middle periods be obtained?

Furthermore, Subhuti! Ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas are all unobtainable in the former, later, and middle periods. Ordinary beings through Tathagatas are also unobtainable in the equality of the three periods. Why? Because within equality, the intrinsic nature of ordinary beings through the intrinsic nature of Tathagatas is unobtainable in the former, later, and middle periods. Why? Because within equality, even the nature of equality is unobtainable; how much less could the intrinsic nature of ordinary beings through the intrinsic nature of Tathagatas in the former, later, and middle periods be obtained?

This is because a self, a sentient being, and, in full detail, through a knower and a seer are unobtainable.

Thus, Subhuti, great bodhisattvas who abide in prajnaparamita and diligently cultivate and study the equality of the three periods swiftly perfect the knowledge of omniscience. This is called the characteristic of the Great Vehicle of the equality of the three periods belonging to great bodhisattvas. If great bodhisattvas abide in such a characteristic of the Great Vehicle, they transcend all worlds with their devas, humans, asuras, and others; swiftly attain the knowledge of omniscience; and bring benefit and happiness to sentient beings in future ages.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! Excellent! Excellent! The Tathagata has now skillfully expounded such a meaning of the Great Vehicle for the assembly of great bodhisattvas. Such a Great Vehicle is supremely honored and supremely excellent. The assemblies of great bodhisattvas in the past studied herein and attained the knowledge of omniscience. The assemblies of great bodhisattvas in the future will study herein and attain the knowledge of omniscience. All the assemblies of great bodhisattvas presently studying herein throughout the immeasurable, countless, and boundless worlds of the ten directions also attain the knowledge of omniscience. Therefore, the Great Vehicle is supremely honored and supremely excellent and can serve as the true and sublime refuge for the knowledge of omniscience of the assemblies of great bodhisattvas.

The Buddha told Subhuti:

– So it is! So it is! It is exactly as you have said. If the assemblies of great bodhisattvas in the past, future, and present can rely upon the Great Vehicle and diligently cultivate and study it, they will swiftly attain the knowledge of omniscience and bring benefit and happiness to sentient beings in future ages. Therefore, the Great Vehicle is supremely honored and supremely excellent, transcending all worlds with their devas, humans, asuras, and others. For this reason, assemblies of great bodhisattvas should diligently cultivate and study it.

At that time, Purna Maitrayaniputra addressed the Buddha:

– Blessed One! Previously, the Tathagata instructed the Venerable Subhuti to expound prajnaparamita for the assembly of great bodhisattvas. Why, then, has he now extensively expounded the meaning of the Great Vehicle?

Subhuti then immediately addressed the Buddha:

– Blessed One! In all that I have extensively explained thus far concerning the meaning of the Great Vehicle, have I at any time contradicted the intent of prajnaparamita?

The Buddha told Subhuti:

– In all that you have extensively explained thus far concerning the meaning of the Great Vehicle, you have accorded with prajnaparamita and have not contradicted it in any respect. Why? Because all wholesome dharmas, factors of awakening, dharmas of the shravakas, dharmas of the pratyekabuddhas, dharmas of the bodhisattvas, and dharmas of the Tathagatas—all such dharmas are encompassed by and enter deeply into profound prajnaparamita.

Subhuti again addressed the Buddha:

– Blessed One! What are all the wholesome dharmas, factors of awakening, dharmas of the shravakas, dharmas of the pratyekabuddhas, dharmas of the bodhisattvas, and dharmas of the Tathagatas—all such dharmas that are encompassed by and enter deeply into profound prajnaparamita?

The Buddha told Subhuti:

– The paramita of generosity through the paramita of wisdom; the four foundations of mindfulness through the eightfold noble path; the four dhyanas, the four immeasurables, and the four formless absorptions; the liberation gateways of emptiness, signlessness, and wishlessness; the eight liberations and the nine successive absorptions; the Stage of Pure Contemplation through the Stage of the Tathagata; the Stage of Utmost Joy through the Stage of the Dharma Cloud; all dharani gateways and samadhi gateways; the five kinds of eyes and the six superknowledges; the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha; the dharma of non-forgetfulness and the nature of constant equanimity; and the knowledge of omniscience, knowledge of the aspects of the paths, and knowledge of all aspects. Subhuti, you should know that such dharmas are all wholesome dharmas, factors of awakening, dharmas of the shravakas, dharmas of the pratyekabuddhas, dharmas of the bodhisattvas, or dharmas of the Tathagatas. All such dharmas are encompassed by and enter deeply into profound prajnaparamita.

Subhuti, you should know: the Great Vehicle; prajnaparamita through the paramita of generosity; the form skandha through the consciousness skandha; the eye ayatana through the mind ayatana; the form ayatana through the dharma ayatana; the eye dhatu through the mind dhatu; the form dhatu through the dharma dhatu; the eye-consciousness dhatu through the mind-consciousness dhatu; eye-contact through mind-contact; feelings arising with eye-contact as their condition through feelings arising with mind-contact as their condition; the earth dhatu through the consciousness dhatu; the causal condition through the dominant condition; ignorance through aging and death; the desire realm, form realm, and formless realm; wholesome dharmas and unwholesome dharmas;

determinate dharmas and indeterminate dharmas; dharmas of those in training, dharmas of those beyond training, and dharmas of neither those in training nor those beyond training; the four foundations of mindfulness through the eightfold noble path; the four dhyanas, the four immeasurables, and the four formless absorptions; the eight liberations and the nine successive absorptions; the liberation gateways of emptiness, signlessness, and wishlessness; the Stage of Pure Contemplation through the Stage of the Tathagata; the Stage of Utmost Joy through the Stage of the Dharma Cloud; all dharani gateways and samadhi gateways; the five kinds of eyes and the six superknowledges; the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha;

the dharma of non-forgetfulness and the nature of constant equanimity; knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects; wholesome dharmas and unwholesome dharmas; determinate dharmas and indeterminate dharmas; contaminated dharmas and uncontaminated dharmas; conditioned dharmas and unconditioned dharmas; mundane dharmas and supramundane dharmas; the noble truths of suffering, its origin, its cessation, and the path; the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature; suchness through the inconceivable realm; the realm of abandonment through the unconditioned realm; all Tathagatas, Arhats, Perfectly Awakened Ones; the Dharma and discipline taught by the Buddha;

awakening, bodhi, and nirvana—all these are neither associated nor unassociated, without form, invisible, without resistance, and of a single characteristic called signlessness.

For this reason, in all that you have extensively explained thus far concerning the meaning of the Great Vehicle, you have accorded with prajnaparamita and have not contradicted it in any respect.

Why is this so? Because the Great Vehicle is not different from prajnaparamita through the perfection of giving. Prajnaparamita through the perfection of giving is likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle and prajnaparamita through the perfection of giving are by nature nondual and not divided into two.

The Great Vehicle is not different from the four foundations of mindfulness through the Noble Eightfold Path. The four foundations of mindfulness through the Noble Eightfold Path are likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle and the four foundations of mindfulness through the Noble Eightfold Path are by nature nondual and not divided into two.

The Great Vehicle is not different from the four dhyanas, the four immeasurables, and the four formless concentrations. The four dhyanas, the four immeasurables, and the four formless concentrations are likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle, the four dhyanas, the four immeasurables, and the four formless concentrations are by nature nondual and not divided into two.

The Great Vehicle is not different from the eight liberations and the nine successive concentrations. The eight liberations and the nine successive concentrations are likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle, the eight liberations, and the nine successive concentrations are by nature nondual and not divided into two.

The Great Vehicle is not different from the gateways to liberation of emptiness, signlessness, and wishlessness. The gateways to liberation of emptiness, signlessness, and wishlessness are likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle and the gateways to liberation of emptiness, signlessness, and wishlessness are by nature nondual and not divided into two.

The Great Vehicle is not different from the Ground of Pure Contemplation through the Ground of the Tathagata. The Ground of Pure Contemplation through the Ground of the Tathagata is likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle and the Ground of Pure Contemplation through the Ground of the Tathagata are by nature nondual and not divided into two.

The Great Vehicle is not different from the Ground of Great Joy through the Dharma Cloud Ground. The Ground of Great Joy through the Dharma Cloud Ground is likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle and the Ground of Great Joy through the Dharma Cloud Ground are by nature nondual and not divided into two.

The Great Vehicle is not different from the dharani gateways and the samadhi gateways. The dharani gateways and the samadhi gateways are likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle, the dharani gateways, and the samadhi gateways are by nature nondual and not divided into two.

The Great Vehicle is not different from the five kinds of eyes and the six superknowledges. The five kinds of eyes and the six superknowledges are likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle, the five kinds of eyes, and the six superknowledges are by nature nondual and not divided into two.

The Great Vehicle is not different from the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha. The ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha are likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle and the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha are by nature nondual and not divided into two.

The Great Vehicle is not different from the Dharma of non-forgetfulness and the nature of constant equanimity. The Dharma of non-forgetfulness and the nature of constant equanimity are likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle, the Dharma of non-forgetfulness, and the nature of constant equanimity are by nature nondual and not divided into two.

The Great Vehicle is not different from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. The knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are by nature nondual and not divided into two.

The Great Vehicle is not different from the Noble Truths of suffering, its origin, its cessation, and the path. The Noble Truths of suffering, its origin, its cessation, and the path are likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle and the Noble Truths of suffering, its origin, its cessation, and the path are by nature nondual and not divided into two.

The Great Vehicle is not different from inner emptiness through the emptiness of the self-nature of nonexistence. Inner emptiness through the emptiness of the self-nature of nonexistence is likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle and inner emptiness through the emptiness of the self-nature of nonexistence are by nature nondual and not divided into two.

The Great Vehicle is not different from true suchness through the inconceivable realm. True suchness through the inconceivable realm is likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle and true suchness through the inconceivable realm are by nature nondual and not divided into two.

The Great Vehicle is not different from the realm of cessation through the unconditioned realm. The realm of cessation through the unconditioned realm is likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle and the realm of cessation through the unconditioned realm are by nature nondual and not divided into two.

The Great Vehicle is not different from wholesome dharmas and unwholesome dharmas. Wholesome dharmas and unwholesome dharmas are likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle, wholesome dharmas, and unwholesome dharmas are by nature nondual and not divided into two.

The Great Vehicle is not different from determinate dharmas and indeterminate dharmas. Determinate dharmas and indeterminate dharmas are likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle, determinate dharmas, and indeterminate dharmas are by nature nondual and not divided into two.

The Great Vehicle is not different from contaminated dharmas and uncontaminated dharmas. Contaminated dharmas and uncontaminated dharmas are likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle, contaminated dharmas, and uncontaminated dharmas are by nature nondual and not divided into two.

The Great Vehicle is not different from worldly dharmas and supramundane dharmas. Worldly dharmas and supramundane dharmas are likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle, worldly dharmas, and supramundane dharmas are by nature nondual and not divided into two.

The Great Vehicle is not different from conditioned dharmas and unconditioned dharmas. Conditioned dharmas and unconditioned dharmas are likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle, conditioned dharmas, and unconditioned dharmas are by nature nondual and not divided into two.

The Great Vehicle is not different from the skandhas, ayatanas, dhatus, and so forth. The skandhas, ayatanas, dhatus, and so forth are likewise not different from the Great Vehicle. Why is this so? Because the Great Vehicle and the skandhas, ayatanas, dhatus, and so forth are by nature nondual and not divided into two.

Subhuti, you should know: For this reason, the many meanings of the Great Vehicle that you have expounded thus far all accord with prajnaparamita and in no respect contradict it. Thus, to expound the Great Vehicle is precisely to expound prajnaparamita, and to expound prajnaparamita is precisely to expound the Great Vehicle. Their names and meanings are both no different.

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