THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 417
Chapter 19: EMERGENCE FROM ABIDING (2)
Furthermore, Subhūti, you asked: “Where does such Great Vehicle abide?”
Subhūti, that Great Vehicle completely has no place where it abides. Why? Because all phenomena have no place where they abide. Because the abiding place of phenomena cannot be apprehended.
Subhūti, such Great Vehicle uses non-attainment as a means and abides in the place of non-abiding.
Subhūti, just as the dharma realm is neither abiding nor non-abiding. Why? Because the intrinsic nature of the dharma realm does not abide and is not non-abiding. Why? Because the intrinsic nature of the dharma realm, the intrinsic emptiness of the dharma realm, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as suchness, ultimate reality, the inconceivable realm, the peaceful realm, the tranquil realm, the realm of cessation, the realm of separation, and the realm of extinction are neither abiding nor non-abiding. Why? Because the intrinsic nature of suchness, up to the intrinsic nature of the realm of extinction, does not abide and is not non-abiding. Why? Because the intrinsic nature of suchness, the intrinsic emptiness of suchness, up to the intrinsic nature of the realm of extinction and the intrinsic emptiness of the realm of extinction, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as form is neither abiding nor non-abiding. Why? Because the intrinsic nature of form does not abide and is not non-abiding. Why? Because the intrinsic nature of form, the intrinsic emptiness of form, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as feeling, perception, formations, and consciousness are neither abiding nor non-abiding. Why? Because the intrinsic natures of feeling, perception, formations, and consciousness do not abide and are not non-abiding. Why? Because the intrinsic natures of feeling, perception, formations, and consciousness, the intrinsic emptiness of feeling, perception, formations, and consciousness, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as the eye faculty is neither abiding nor non-abiding. Why? Because the intrinsic nature of the eye faculty does not abide and is not non-abiding. Why? Because the intrinsic nature of the eye faculty, the intrinsic emptiness of the eye faculty, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as the ear, nose, tongue, body, and mind faculties are neither abiding nor non-abiding. Why? Because the intrinsic natures of the ear, nose, tongue, body, and mind faculties do not abide and are not non-abiding. Why? Because the intrinsic natures of the ear, nose, tongue, body, and mind faculties, the intrinsic emptiness of the ear, nose, tongue, body, and mind faculties, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as the form object is neither abiding nor non-abiding. Why? Because the intrinsic nature of the form object does not abide and is not non-abiding. Why? Because the intrinsic nature of the form object, the intrinsic emptiness of the form object, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as sound, fragrance, taste, tangible objects, and dharma objects are neither abiding nor non-abiding. Why? Because the intrinsic natures of sound, fragrance, taste, tangible objects, and dharma objects do not abide and are not non-abiding. Why? Because the intrinsic natures of sound, fragrance, taste, tangible objects, and dharma objects; the intrinsic emptiness of sound, fragrance, taste, tangible objects, and dharma objects; and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as the eye consciousness realm is neither abiding nor non-abiding. Why? Because the intrinsic nature of the eye consciousness realm does not abide and is not non-abiding. Why? Because the intrinsic nature of the eye consciousness realm, the intrinsic emptiness of the eye consciousness realm, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as the ear, nose, tongue, body, and mind consciousness realms are neither abiding nor non-abiding. Why? Because the intrinsic natures of the ear, nose, tongue, body, and mind consciousness realms do not abide and are not non-abiding. Why? Because the intrinsic natures of the ear, nose, tongue, body, and mind consciousness realms, the intrinsic emptiness of the ear, nose, tongue, body, and mind consciousness realms, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as eye contact is neither abiding nor non-abiding. Why? Because the intrinsic nature of eye contact does not abide and is not non-abiding. Why? Because the intrinsic nature of eye contact, the intrinsic emptiness of eye contact, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as ear, nose, tongue, body, and mind contact are neither abiding nor non-abiding. Why? Because the intrinsic natures of ear, nose, tongue, body, and mind contact do not abide and are not non-abiding. Why? Because the intrinsic natures of ear, nose, tongue, body, and mind contact, the intrinsic emptiness of ear, nose, tongue, body, and mind contact, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as the feelings arising dependent on eye contact as a condition are neither abiding nor non-abiding. Why? Because their intrinsic nature does not abide and is not non-abiding. Why? Because their intrinsic nature, their intrinsic emptiness, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, the feelings arising dependent on ear, nose, tongue, body, and mind contact as conditions are neither abiding nor non-abiding. Why? Because their intrinsic nature does not abide and is not non-abiding. Why? Because their intrinsic nature, their intrinsic emptiness, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as objects in dreams are neither abiding nor non-abiding. Why? Because the intrinsic nature of dream objects does not abide and is not non-abiding. Why? Because the intrinsic nature of dream objects, the intrinsic emptiness of dream objects, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as illusions, mirages, echoes, reflections, images, sky-flowers, and transformations are neither abiding nor non-abiding. Why? Because their intrinsic nature, from illusions up to transformations, does not abide and is not non-abiding. Why? Because the intrinsic nature of illusions up to transformations, the intrinsic emptiness of illusions up to transformations, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as the perfection of generosity is neither abiding nor non-abiding. Why? Because the intrinsic nature of the perfection of generosity does not abide and is not non-abiding. Why? Because the intrinsic nature of the perfection of generosity, the intrinsic emptiness of the perfection of generosity, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as the perfections of pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā are neither abiding nor non-abiding. Why? Because their intrinsic natures do not abide and are not non-abiding. Why? Because the intrinsic natures of pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā, their intrinsic emptiness, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as inner emptiness is neither abiding nor non-abiding. Why? Because the intrinsic nature of inner emptiness does not abide and is not non-abiding. Why? Because the intrinsic nature of inner emptiness, the intrinsic emptiness of inner emptiness, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of the unscattered and unchanging, emptiness of intrinsic nature, emptiness of own characteristics and common characteristics, emptiness throughout all phenomena, emptiness of the unapprehendable, emptiness of non-existence, emptiness of intrinsic nature, and emptiness of the emptiness of intrinsic nature are neither abiding nor non-abiding. Why? Because the intrinsic nature of outer emptiness up to the intrinsic nature of the emptiness of the emptiness of intrinsic nature does not abide and is not non-abiding. Why? Because the intrinsic nature of outer emptiness up to the intrinsic nature of the emptiness of the emptiness of intrinsic nature; their intrinsic emptiness; and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as the four applications of mindfulness are neither abiding nor non-abiding. Why? Because their intrinsic nature does not abide and is not non-abiding. Why? Because their intrinsic nature, their intrinsic emptiness, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are neither abiding nor non-abiding. Why? Because their intrinsic nature does not abide and is not non-abiding. Why? Because their intrinsic nature, their intrinsic emptiness, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, even the ten powers of the Buddha are neither abiding nor non-abiding. Why? Because their intrinsic nature does not abide and is not non-abiding. Why? Because the intrinsic nature of the ten powers of the Buddha, their intrinsic emptiness, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are neither abiding nor non-abiding. Why? Because their intrinsic nature does not abide and is not non-abiding. Why? Because their intrinsic nature, their intrinsic emptiness, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as a stream-enterer being born in the evil destinies is neither abiding nor non-abiding. Why? Because its intrinsic nature does not abide and is not non-abiding. Why? Because its intrinsic nature, its intrinsic emptiness, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as the repeated lives of a once-returner, the life in the desire realm of a non-returner, the self-benefiting life of a bodhisattva, and the final existence of an arhat, pratyekabuddha, and Tathāgata are neither abiding nor non-abiding. Why? Because their intrinsic nature does not abide and is not non-abiding. Why? Because their intrinsic nature, their intrinsic emptiness, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as the fruit of stream-entry is neither abiding nor non-abiding. Why? Because its intrinsic nature does not abide and is not non-abiding. Why? Because its intrinsic nature, its intrinsic emptiness, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as the fruits of once-returning, non-returning, arhatship, pratyekabuddhahood, bodhisattvahood, and Buddhahood are neither abiding nor non-abiding. Why? Because their intrinsic nature does not abide and is not non-abiding. Why? Because their intrinsic nature, their intrinsic emptiness, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as conceptual designations, names, and provisional expressions are neither abiding nor non-abiding. Why? Because their intrinsic nature does not abide and is not non-abiding. Why? Because their intrinsic nature, their intrinsic emptiness, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, just as non-arising, non-ceasing, non-defiled, non-pure, signlessness, and unconditionedness are neither abiding nor non-abiding. Why? Because their intrinsic nature does not abide and is not non-abiding. Why? Because their intrinsic nature, their intrinsic emptiness, and the Great Vehicle are likewise neither abiding nor non-abiding.
Subhūti, for this reason, although such Great Vehicle has no place where it abides, by taking non-duality as a means, it abides in the place of non-abiding.
Furthermore, Subhūti, you asked: “Who is the person who emerges by relying on this Great Vehicle?”
Subhūti, no one emerges by relying on this Great Vehicle. Why? Subhūti, whether it is the vehicle upon which one relies, the person who relies upon it, the time of relying, or the place of relying, all such things are without possession and cannot be apprehended. Why? Because all phenomena are without possession and cannot be apprehended. Therefore, how could one say that there exists a vehicle upon which one relies, a person who relies, a time of reliance, or a place of reliance? Therefore, one cannot truly say that there exists such a vehicle called the Great Vehicle by which one emerges.
Why? Subhūti, because the self is without possession and cannot be apprehended, the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure. Likewise, sentient beings, up to views, are without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure.
Subhūti, the dharma realm is without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure. Suchness, ultimate reality, the inconceivable realm, and the peaceful realm are also without possession and cannot be apprehended; the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure.
Subhūti, form is without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure. Feeling, perception, formations, and consciousness are likewise without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure.
Subhūti, the eye faculty is without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure. The ear, nose, tongue, body, and mind faculties are likewise without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure.
Subhūti, the form object is without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure. Sound, fragrance, taste, tangible objects, and dharma objects are likewise without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure.
Subhūti, the eye consciousness realm is without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure. The ear, nose, tongue, body, and mind consciousness realms are likewise without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure.
Subhūti, eye contact is without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure. Ear, nose, tongue, body, and mind contact are likewise without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure.
Subhūti, the feelings arising dependent on eye contact are without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure. The feelings arising dependent on ear, nose, tongue, body, and mind contact are likewise without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure.
Subhūti, the perfection of generosity is without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure. Pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā are likewise without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure.
Subhūti, inner emptiness is without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure. Outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of the unscattered and unchanging, emptiness of intrinsic nature, emptiness of own characteristics and common characteristics, emptiness throughout all phenomena, emptiness of the unapprehendable, emptiness of non-existence, emptiness of intrinsic nature, and emptiness of the emptiness of intrinsic nature are likewise without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure.
Subhūti, the four applications of mindfulness are without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure. The four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are likewise without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure.
Subhūti, even the ten powers of the Buddha are without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure. The four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are likewise without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure.
Subhūti, a stream-enterer is without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure. Those of the stages of once-returner, non-returner, arhat, pratyekabuddha, bodhisattva, and Tathāgata are likewise without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure.
Subhūti, the fruit of stream-entry is without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure. The fruits of once-returning, non-returning, arhatship, pratyekabuddhahood, bodhisattvahood, and Buddhahood, and all great bodhisattvas practicing the unsurpassed enlightenment of all Buddhas, are likewise without possession and cannot be apprehended, and the person who relies on the Great Vehicle also cannot be apprehended. Why? Because it is ultimately pure.
O Subhūti, the wisdom of all-knowing is not possessed, cannot be grasped, and those who rely on the Great Vehicle also cannot grasp it. Why? Because it is ultimately pure. The wisdom of the path aspect and the wisdom of all aspects are likewise not possessed, cannot be grasped, and those who rely on the Great Vehicle also cannot grasp them. Why? Because they are ultimately pure.
O Subhūti, what is unborn, undying, undefiled, pure, without characteristics, unconditioned, not possessed, and cannot be grasped, those who rely on the Great Vehicle cannot grasp. Why? Because it is ultimately pure. O Subhūti, the past, future, and present are not possessed, cannot be grasped, and those who rely on the Great Vehicle also cannot grasp them. Why? Because they are ultimately pure.
O Subhūti, whether going or coming is not possessed, cannot be grasped, and those who rely on the Great Vehicle also cannot grasp it. Why? Because it is ultimately pure.
O Subhūti, whether walking or standing is not possessed, cannot be grasped, and those who rely on the Great Vehicle also cannot grasp it. Why? Because it is ultimately pure.
O Subhūti, whether dying or being born is not possessed, cannot be grasped, and those who rely on the Great Vehicle also cannot grasp it. Why? Because it is ultimately pure.
O Subhūti, whether increasing or decreasing is not possessed, cannot be grasped, and those who rely on the Great Vehicle also cannot grasp it. Why? Because it is ultimately pure.
Furthermore, O Subhūti, regarding this, what dharma cannot be grasped, and therefore is said to be unable to be grasped?
O Subhūti, in this case, the dharma realm cannot be grasped, and therefore is said to be unable to be grasped. Suchness, ultimate reality, the inconceivable realm, and the realm of peace and security also cannot be grasped, and therefore are said to be unable to be grasped. Why? Because the dharma realm… is not something that could have been grasped in the past, could be grasped in the future, or can be grasped in the present, because it is ultimately pure.
O Subhūti, the perfection of generosity cannot be grasped, and therefore is said to be unable to be grasped. The perfection of pure discipline, up to the perfection of wisdom, also cannot be grasped, and therefore is said to be unable to be grasped. Why? Because the perfection of generosity… is not something that could have been grasped, could be grasped, or can be grasped, because it is ultimately pure.
O Subhūti, the emptiness of the internal cannot be grasped, and therefore is said to be unable to be grasped. The emptiness of the external, up to the emptiness of the emptiness of the self-nature of dharmas, also cannot be grasped, and therefore is said to be unable to be grasped. Why? Because the emptiness of the internal… is not something that could have been grasped, could be grasped, or can be grasped, because it is ultimately pure.
O Subhūti, the four foundations of mindfulness cannot be grasped, and therefore are said to be unable to be grasped. The four right efforts, up to the eightfold noble path, also cannot be grasped, and therefore are said to be unable to be grasped. Why? Because the four foundations of mindfulness… are not something that could have been grasped, could be grasped, or can be grasped, because they are ultimately pure.
O Subhūti, up to the ten powers of the Buddha cannot be grasped, and therefore are said to be unable to be grasped. The four fearlessnesses, up to the eighteen unique qualities of a Buddha, also cannot be grasped, and therefore are said to be unable to be grasped. Why? Because the ten powers of the Buddha… are not something that could have been grasped, could be grasped, or can be grasped, because they are ultimately pure.
O Subhūti, the stream-enterer cannot be grasped, and therefore is said to be unable to be grasped. The once-returner, up to the Tathāgata, also cannot be grasped, and therefore are said to be unable to be grasped. Why? Because the stream-enterer… is not something that could have been grasped, could be grasped, or can be grasped, because it is ultimately pure.
O Subhūti, the fruit of stream-entry cannot be grasped, and therefore is said to be unable to be grasped. The fruit of once-returning, up to the supreme enlightenment of all Buddhas, also cannot be grasped, and therefore are said to be unable to be grasped. Why? Because the fruit of stream-entry… is not something that could have been grasped, could be grasped, or can be grasped, because it is ultimately pure.
O Subhūti, the unborn, undying, undefiled, pure, signless, and unconditioned cannot be grasped, and therefore is said to be unable to be grasped. Why? Because the unborn… is not something that could have been grasped, could be grasped, or can be grasped, because it is ultimately pure.
O Subhūti, the first ground cannot be grasped, and therefore is said to be unable to be grasped; up to the tenth ground also cannot be grasped, and therefore is said to be unable to be grasped. Why? Because the first ground… is not something that could have been grasped, could be grasped, or can be grasped, because it is ultimately pure.
O Subhūti, what are the ten grounds here? They are: the stage of pure contemplation, the stage of lineage, the stage of the eighth person, the stage of possessing insight, the stage of diminished desire, the stage of freedom from desire, the stage of having accomplished what is to be accomplished, the stage of the solitary awakened one, the stage of the bodhisattva, and the stage of the Tathāgata. These are the ten grounds.
O Subhūti, the first ground within the emptiness of the internal cannot be grasped, and therefore is said to be unable to be grasped, up to the first ground within the emptiness of the emptiness of the self-nature of dharmas cannot be grasped, and therefore is said to be unable to be grasped. The second through the tenth grounds within the emptiness of the internal cannot be grasped, and therefore are said to be unable to be grasped; up to the second through the tenth grounds within the emptiness of the emptiness of the self-nature of dharmas cannot be grasped, and therefore are said to be unable to be grasped. Why? Because within this, the first ground… is not something that could have been grasped, could be grasped, or can be grasped, because it is ultimately pure.
O Subhūti, within the emptiness of the internal, the teaching and guiding of sentient beings cannot be grasped, and therefore is said to be unable to be grasped; up to within the emptiness of the emptiness of the self-nature of dharmas, the teaching and guiding of sentient beings cannot be grasped, and therefore is said to be unable to be grasped. Why? Because here, the teaching and guiding of sentient beings… is not something that could have been grasped, could be grasped, or can be grasped, because it is ultimately pure.
O Subhūti, within the emptiness of the internal, the adornment and purification of Buddha-fields cannot be grasped, and therefore is said to be unable to be grasped; up to within the emptiness of the emptiness of the self-nature of dharmas, the work of adorning and purifying Buddha-fields cannot be grasped, and therefore is said to be unable to be grasped. Why? Because here, the work of adorning and purifying Buddha-fields is not something that could have been grasped, could be grasped, or can be grasped, because it is ultimately pure.
O Subhūti, within the emptiness of the internal, the five types of eyes cannot be grasped, and therefore are said to be unable to be grasped; up to within the emptiness of the emptiness of the self-nature of dharmas, the five types of eyes also cannot be grasped, and therefore are said to be unable to be grasped. Why? Because here, the five types of eyes are not something that could have been grasped, could be grasped, or can be grasped, because they are ultimately pure.
Thus, O Subhūti, when great bodhisattvas cultivate the perfection of wisdom, although they contemplate that all dharmas are without possession and cannot be grasped because of ultimate purity, and although they do not rely on the Great Vehicle to emerge and abide, they use non-attainment as a skillful means, rely upon the Great Vehicle, emerge from existence within the three realms of samsara, arrive at abiding in the wisdom of all-knowing, and continue until the end of future time to benefit and bring happiness to sentient beings.
**Chapter 20: SUPREMACY (1)**
At that time, the venerable Subhūti said to the Buddha:
“World-Honored One, when speaking of the Great Vehicle, the Great Vehicle surpasses all gods, humans, asuras, and others; it is the most honored, most excellent, highest, and most wondrous in the world.
World-Honored One, this Great Vehicle is equal to space. Just as space can universally contain limitless, countless, and boundless sentient beings, so too the Great Vehicle can universally contain limitless, countless, and boundless sentient beings.
World-Honored One, for this reason, the Great Vehicle of great bodhisattvas is itself the vehicle of the wisdom of all-knowing.
World-Honored One, just as space has no coming, no going, and no abiding that can be seen, so too the Great Vehicle has no coming, no going, and no abiding that can be seen. It does not move and does not abide; therefore it is called the Great Vehicle.
World-Honored One, just as space cannot be grasped in the period before, the period after, or the period in between, so too the Great Vehicle cannot be grasped in the period before, the period after, or the period in between. It is equal throughout the three times and transcends the three times; therefore it is called the Great Vehicle.”
The Buddha said to Subhūti:
“Indeed, indeed! Just as you have said! O Subhūti, the Great Vehicle of great bodhisattvas is the six perfections: generosity, pure discipline, patience, diligence, meditative absorption, and the perfection of wisdom.
Furthermore, O Subhūti, the Great Vehicle of great bodhisattvas means the emptiness of the internal, up to the emptiness of the emptiness of the self-nature of dharmas.
Furthermore, O Subhūti, the Great Vehicle of great bodhisattvas is all dhāraṇī gateways and all samādhi gateways. These samādhis include the Firmly Established Samādhi, up to the Non-Attachment Like Space Samādhi.
Furthermore, O Subhūti, the Great Vehicle of great bodhisattvas is the four foundations of mindfulness, up to the eighteen unique qualities of a Buddha.
O Subhūti, all the countless, innumerable, and boundless merits such as these should be known as the Great Vehicle of great bodhisattvas.
Furthermore, O Subhūti, you said that the Great Vehicle surpasses all gods, humans, asuras, and others in the world, and is the most honored, most excellent, highest, and most wondrous. Indeed, indeed! Just as you have said!
O Subhūti, what are called all the worldly gods, humans, asuras, and others? They are the desire realm, the form realm, and the formless realm.
O Subhūti, if the desire realm were suchness, not false, unchanging, not inverted, true, certain, and if all things as they truly are were permanent, unchanging, immutable, and possessed true nature, then this Great Vehicle would not be honored, not excellent, not supreme, not wondrous, and could not greatly surpass all gods, humans, asuras, and others in the world.
O Subhūti, because the desire realm is conceptualized, a false combination, subject to movement and change, and because all things are impermanent, not enduring, subject to transformation and alteration, and without true nature, therefore this Great Vehicle is honored, excellent, supreme, and wondrous, surpassing all gods, humans, asuras, and others in the world.
O Subhūti, if the form realm and the formless realm were suchness, not false, unchanging, not inverted, true, certain, and if all things as they truly are were permanent, unchanging, immutable, and possessed true nature, then this Great Vehicle would not be honored, not excellent, not supreme, not wondrous, and could not surpass all gods, humans, asuras, and others in the world.
O Subhūti, because the form realm and the formless realm are conceptualized, false combinations, subject to movement, and because all things are impermanent, not enduring, subject to transformation and alteration, and without true nature, therefore this Great Vehicle is honored, excellent, supreme, and wondrous, surpassing all gods, humans, asuras, and others in the world.”
Again, Subhūti, if form were suchness, not false, not changing, not inverted, true, certain, and if all that is possessed by its nature were permanent, unchanging, unaltered, and had a real nature, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because form is something measured by thought, a provisional combination, subject to movement, and because all things are impermanent, not lasting, changing, transforming, and without any real nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and surpasses all gods, humans, asuras, and others in the world.
Subhūti, if feeling, perception, formations, and consciousness were suchness, not false, not changing, not inverted, true, certain, and if all that is possessed by their nature were permanent, unchanging, unaltered, and had a real nature, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because feeling, perception, formations, and consciousness are things measured by thought, provisional combinations, subject to movement, and because all are impermanent, not lasting, changing, transforming, and without any real nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and surpasses all gods, humans, asuras, and others in the world.
Again, Subhūti, if the eye sphere were suchness, not false, not changing, not inverted, true, certain, and if all that is possessed by its nature were permanent, unchanging, unaltered, and had a real nature, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because the eye sphere is something measured by thought, a provisional combination, subject to movement, and because all are impermanent, not lasting, changing, transforming, and without any real nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and surpasses all gods, humans, asuras, and others in the world.
Subhūti, if the ear, nose, tongue, body, and mind spheres were suchness, not false, not changing, not inverted, true, certain, and if all that is possessed by their nature were permanent, unchanging, unaltered, and had a real nature, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because the ear, nose, tongue, body, and mind spheres are things measured by thought, provisional combinations, subject to movement, and because all are impermanent, not lasting, changing, transforming, and without any real nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and surpasses all gods, humans, asuras, and others in the world.
Again, Subhūti, if the form realm were suchness, not false, not changing, not inverted, true, certain, and if all that is possessed by its nature were permanent, unchanging, unaltered, and had a real nature, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because the form realm is something measured by thought, a provisional combination, subject to movement, and because all are impermanent, not lasting, changing, transforming, and without any real nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and surpasses all gods, humans, asuras, and others in the world.
Subhūti, if the sound, smell, taste, touch, and dharma realms were suchness, not false, not changing, not inverted, true, certain, and if all that is possessed by their nature were permanent, unchanging, unaltered, and had a real nature, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because the sound, smell, taste, touch, and dharma realms are things measured by thought, provisional combinations, subject to movement, and because all are impermanent, not lasting, changing, transforming, and without any real nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and surpasses all gods, humans, asuras, and others in the world.
Again, Subhūti, if the eye consciousness realm were suchness, not false, not changing, not inverted, true, certain, and if all that is possessed by its nature were permanent, unchanging, unaltered, and had a real nature, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because the eye consciousness realm is something measured by thought, a provisional combination, subject to movement, and because all are impermanent, not lasting, changing, transforming, and without any real nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and surpasses all gods, humans, asuras, and others in the world.
Subhūti, if the ear, nose, tongue, body, and mind consciousness realms were suchness, not false, not changing, not inverted, true, certain, and if all that is possessed by their nature were permanent, unchanging, unaltered, and had a real nature, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because the ear, nose, tongue, body, and mind consciousness realms are things measured by thought, provisional combinations, subject to movement, and because all are impermanent, not lasting, changing, transforming, and without any real nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and surpasses all gods, humans, asuras, and others in the world.
Again, Subhūti, if eye-contact were suchness, not false, not changing, not inverted, true, certain, and if all that is possessed by its nature were permanent, unchanging, unaltered, and had a real nature, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because eye-contact is something measured by thought, a provisional combination, subject to movement, and because all are impermanent, not lasting, changing, transforming, and without any real nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and surpasses all gods, humans, asuras, and others in the world.
Subhūti, if ear, nose, tongue, body, and mind contact were suchness, not false, not changing, not inverted, true, certain, and if all that is possessed by its nature were permanent, unchanging, unaltered, and had a real nature, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because ear, nose, tongue, body, and mind contact are things measured by thought, provisional combinations, subject to movement, and because all are impermanent, not lasting, changing, transforming, and without any real nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and surpasses all gods, humans, asuras, and others in the world.
Again, Subhūti, if the feelings arising dependent upon eye-contact were suchness, not false, not changing, not inverted, true, certain, and if all that is possessed by their nature were permanent, unchanging, unaltered, and had a real nature, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because the feelings arising dependent upon eye-contact are things measured by thought, provisional combinations, subject to movement, and because all are impermanent, not lasting, changing, transforming, and without any real nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and surpasses all gods, humans, asuras, and others in the world.
Subhūti, if the feelings arising dependent upon ear, nose, tongue, body, and mind contact were suchness, not false, not changing, not inverted, true, certain, and if all that is possessed by their nature were permanent, unchanging, unaltered, and had a real nature, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because the feelings arising dependent upon ear, nose, tongue, body, and mind contact are things measured by thought, provisional combinations, subject to movement, and because all are impermanent, not lasting, changing, transforming, and without any real nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and surpasses all gods, humans, asuras, and others in the world.
Again, Subhūti, if the dharma realm truly existed and were not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because the dharma realm does not truly exist and has no nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and surpasses all gods, humans, asuras, and others in the world.
Subhūti, if suchness, ultimate reality, the inconceivable realm, the peaceful realm, and so forth truly existed and were not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because suchness, ultimate reality, the inconceivable realm, the peaceful realm, and so forth do not truly exist and have no nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and rises above all gods, humans, asuras, and others in the world.
Again, Subhūti, if the perfection of giving truly existed and were not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because the perfection of giving does not truly exist and has no nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and rises above all gods, humans, asuras, and others in the world.
Subhūti, if pure morality, patience, diligence, meditative concentration, and the perfection of wisdom truly existed and were not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because pure morality, patience, diligence, meditative concentration, and the perfection of wisdom do not truly exist and have no nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and rises above all gods, humans, asuras, and others in the world.
Again, Subhūti, if the emptiness of inner phenomena truly existed and were not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because the emptiness of inner phenomena does not truly exist and has no nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and rises above all gods, humans, asuras, and others in the world.
Subhūti, if the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of the unchanging and non-dispersed, emptiness of inherent nature, emptiness of own characteristics and shared characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness truly existed and were not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because the emptiness of outer phenomena up to the emptiness of the self-nature of non-emptiness do not truly exist and have no nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and rises above all gods, humans, asuras, and others in the world.
Again, Subhūti, if the four foundations of mindfulness truly existed and were not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because the four foundations of mindfulness do not truly exist and have no nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and rises above all gods, humans, asuras, and others in the world.
Subhūti, if the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path truly existed and were not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because the four right efforts up to the eightfold noble path do not truly exist and have no nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and rises above all gods, humans, asuras, and others in the world.
Again, Subhūti, even if the ten powers of the Buddha truly existed and were not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because the ten powers of the Buddha do not truly exist and have no nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and rises above all gods, humans, asuras, and others in the world.
Subhūti, if the four fearlessnesses, the four forms of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha truly existed and were not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be highest, would not be wondrous, and could not surpass all gods, humans, asuras, and others in the world.
Subhūti, because the four fearlessnesses up to the eighteen unique qualities of a Buddha do not truly exist and have no nature, therefore this Great Vehicle is honored, is supreme, is highest, is wondrous, and rises above all gods, humans, asuras, and others in the world.