THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 492
Chapter 3: SUBHŪTI (11)
Furthermore, Subhūti, next you again asked: Where does such Great Vehicle abide?
Subhūti, you should know that such Great Vehicle does not abide anywhere. Why? Because all dharmas have no place of abiding. Why? Because the place where dharmas abide cannot be grasped.
Subhūti, you should know that such Great Vehicle uses non-attainment as its skillful means, and thereby abides in non-abiding. Subhūti, it is like suchness, the Dharma realm, the nature of Dharma, the nature of being free from falsehood, the nature of non-change, the nature of equality, the nature of being free from arising, the established nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, the inconceivable realm: they are neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of suchness, up to the inherent nature of the inconceivable realm, is neither abiding nor non-abiding. Why? Because suchness, the inherent nature of suchness, is empty; and up to the inconceivable realm, the inherent nature of the inconceivable realm is also empty.
Subhūti, it is like the realm of cessation, the realm of detachment, the realm of extinction, the realm of peace and security, the realm of tranquility, the realm of non-arising, the realm of non-ceasing, the realm free from defilement, the realm free from purity, the realm of non-action, and the unconditioned realm: they are all neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the realm of cessation, up to the inherent nature of the unconditioned realm, all neither abides nor does not abide. Why? Because the realm of cessation and the inherent nature of the realm of cessation are empty, and up to the unconditioned realm, the inherent nature of the unconditioned realm is also empty.
Subhūti, it is like the form aggregate up to the consciousness aggregate: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the form aggregate up to the inherent nature of the consciousness aggregate all neither abide nor do not abide. Why? Because the form aggregate and the inherent nature of the form aggregate are empty, and up to the consciousness aggregate, the inherent nature of the consciousness aggregate is also empty.
Subhūti, it is like the eye sense-base up to the mind sense-base: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the eye sense-base up to the inherent nature of the mind sense-base all neither abide nor do not abide. Why? Because the eye sense-base and its inherent nature are empty, and up to the mind sense-base, the inherent nature of the mind sense-base is also empty.
Subhūti, it is like the form sense-object up to the dharma sense-object: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the form sense-object up to the inherent nature of the dharma sense-object all neither abide nor do not abide. Why? Because the form sense-object and its inherent nature are empty, and up to the dharma sense-object, the inherent nature of the dharma sense-object is also empty.
Subhūti, it is like the eye element up to the mind element: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the eye element up to the inherent nature of the mind element all neither abide nor do not abide. Why? Because the eye element and the inherent nature of the eye element are empty, and up to the mind element, the inherent nature of the mind element is also empty.
Subhūti, it is like the form element up to the dharma element: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the form element up to the inherent nature of the dharma element all neither abide nor do not abide. Why? Because the form element and its inherent nature are empty, and up to the dharma element, the inherent nature of the dharma element is also empty.
Subhūti, it is like the eye consciousness element up to the mind consciousness element: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the eye consciousness element up to the inherent nature of the mind consciousness element all neither abide nor do not abide. Why? Because the eye consciousness element and its inherent nature are empty, and up to the mind consciousness element, the inherent nature of the mind consciousness element is also empty.
Subhūti, it is like eye contact up to mind contact: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of eye contact up to the inherent nature of mind contact all neither abide nor do not abide. Why? Because eye contact and its inherent nature are empty, and up to mind contact, the inherent nature of mind contact is also empty.
Subhūti, it is like all feelings arising from eye contact as a condition, up to all feelings arising from mind contact as a condition: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of all feelings arising from eye contact as a condition up to the inherent nature of all feelings arising from mind contact as a condition all neither abide nor do not abide. Why? Because the inherent nature of feelings arising from eye contact as a condition is empty, and up to feelings arising from mind contact as a condition, the inherent nature of those feelings is also empty.
Subhūti, it is like the earth element up to the consciousness element: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the earth element up to the inherent nature of the consciousness element all neither abide nor do not abide. Why? Because the earth element and its inherent nature are empty; and up to the consciousness element, the inherent nature of the consciousness element is also empty.
Subhūti, it is like causes and conditions up to dominant conditions: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of causes and conditions up to the inherent nature of dominant conditions all neither abide nor do not abide. Why? Because causes and conditions and their inherent nature are empty, and up to dominant conditions, the inherent nature of dominant conditions is also empty.
Subhūti, it is like ignorance up to aging and death: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of ignorance up to the inherent nature of aging and death all neither abide nor do not abide. Why? Because ignorance and its inherent nature are empty, and up to aging and death, the inherent nature of aging and death is also empty.
Subhūti, it is like dream appearances, magical creations, echoes, reflections in mirrors, mirages, flowers in the sky, cities of gandharvas, and various transformations: they are neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of dream appearances up to the inherent nature of various transformations all neither abide nor do not abide. Why? Because dream appearances and their inherent nature are empty, and up to transformations, the inherent nature of transformations is also empty.
Subhūti, it is like the perfection of generosity up to the perfection of wisdom: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the perfection of generosity up to the inherent nature of the perfection of wisdom all neither abide nor do not abide. Why? Because the perfection of generosity and its inherent nature are empty, and up to the perfection of wisdom, the inherent nature of the perfection of wisdom is also empty.
Subhūti, it is like internal emptiness up to the emptiness of the emptiness of inherent nature: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of internal emptiness up to the inherent nature of the emptiness of the emptiness of inherent nature all neither abide nor do not abide. Why? Because internal emptiness and its inherent nature are empty, and up to the emptiness of the emptiness of inherent nature, its inherent nature is also empty.
Subhūti, it is like the noble truths of suffering, origination, cessation, and the path: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the noble truths of suffering, origination, cessation, and the path all neither abide nor do not abide. Why? Because the noble truths of suffering, origination, cessation, and the path, and their inherent nature, are all empty.
Subhūti, it is like the four applications of mindfulness up to the eightfold noble path: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the four applications of mindfulness up to the inherent nature of the eightfold noble path all neither abide nor do not abide. Why? Because the four applications of mindfulness and their inherent nature are empty, and up to the eightfold noble path, its inherent nature is also empty.
Subhūti, it is like the four meditative absorptions, the four immeasurables, and the four formless concentrations: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the four meditative absorptions, the four immeasurables, and the four formless concentrations all neither abide nor do not abide. Why? Because the four meditative absorptions, the four immeasurables, and the four formless concentrations, and their inherent nature, are all empty.
Subhūti, it is like the liberation doors of emptiness, signlessness, and wishlessness: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the liberation doors of emptiness, signlessness, and wishlessness all neither abide nor do not abide. Why? Because the liberation doors of emptiness, signlessness, and wishlessness, and their inherent nature, are all empty.
Subhūti, it is like the eight liberations and the nine successive concentrations: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the eight liberations and the inherent nature of the nine successive concentrations all neither abide nor do not abide. Why? Because the eight liberations and the nine successive concentrations, and their inherent natures, are all empty.
Subhūti, it is like the stage of pure contemplation up to the stage of the Tathāgata: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the stage of pure contemplation up to the inherent nature of the stage of the Tathāgata all neither abide nor do not abide. Why? Because the stage of pure contemplation and its inherent nature are empty, and up to the stage of the Tathāgata, its inherent nature is also empty.
Subhūti, it is like the stage of Supreme Joy up to the stage of Dharma Cloud: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the stage of Supreme Joy up to the inherent nature of the stage of Dharma Cloud all neither abide nor do not abide. Why? Because the stage of Supreme Joy and its inherent nature are empty, and up to the stage of Dharma Cloud, its inherent nature is also empty.
Subhūti, it is like all dhāraṇī gateways and all samādhi gateways: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of all dhāraṇī gateways and the inherent nature of all samādhi gateways all neither abide nor do not abide. Why? Because all dhāraṇī gateways and all samādhi gateways, and their inherent natures, are all empty.
Subhūti, it is like the five kinds of eyes and the six supernatural powers: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the five kinds of eyes and the inherent nature of the six supernatural powers all neither abide nor do not abide. Why? Because the five kinds of eyes and the six supernatural powers, and their inherent natures, are all empty.
Subhūti, it is like the ten powers of the Buddha up to the eighteen unshared Buddha qualities: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the ten powers of the Buddha up to the inherent nature of the eighteen unshared Buddha qualities all neither abide nor do not abide. Why? Because the ten powers of the Buddha and their inherent nature are empty, and up to the eighteen unshared Buddha qualities, their inherent nature is also empty.
Subhūti, it is like the quality of not forgetting and the constant equanimity: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the quality of not forgetting and constant equanimity all neither abide nor do not abide. Why? Because the quality of not forgetting and constant equanimity, and their inherent natures, are all empty.
Subhūti, it is like omniscient wisdom, path-characteristic wisdom, and all-characteristic wisdom: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of omniscient wisdom, path-characteristic wisdom, and all-characteristic wisdom all neither abide nor do not abide. Why? Because omniscient wisdom, path-characteristic wisdom, and all-characteristic wisdom, and their inherent natures, are all empty.
Subhūti, it is like a Stream-enterer being reborn in an evil realm, a Once-returner repeatedly taking birth again, a Non-returner returning to the Desire Realm, Bodhisattvas again being born for their own benefit, and Arhats, Solitary Buddhas, and Tathāgatas having future bodies of birth… they are neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of a Stream-enterer being reborn in an evil realm up to the inherent nature of a Tathāgata having a future body of birth all neither abide nor do not abide. Why? Because the inherent nature of a Stream-enterer being reborn in an evil realm is empty, and up to a Tathāgata having a future body of birth, its inherent nature is also empty.
Subhūti, it is like the path of Stream-enterer and the fruit of Stream-enterer; the path of Once-returner and the fruit of Once-returner; the path of Non-returner and the fruit of Non-returner; the path of Arhatship and the fruit of Arhatship; the path of Solitary Awakening and the fruit of Solitary Awakening; all practices of great Bodhisattvas; and the unsurpassed enlightenment fruit of all Buddhas: all are neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of the path of Stream-enterer up to the inherent nature of the unsurpassed enlightenment fruit of all Buddhas all neither abide nor do not abide. Why? Because the path of Stream-enterer and its inherent nature are empty, and up to the unsurpassed enlightenment fruit of all Buddhas, its inherent nature is also empty.
Subhūti, it is like names, conceptual designations, establishments, and language: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of names, conceptual designations, establishments, and language all neither abide nor do not abide. Why? Because names, conceptual designations, establishments, and language, and their inherent natures, are all empty.
Subhūti, it is like non-arising, non-ceasing, non-defilement, non-purity, non-action, and the unconditioned: neither abiding nor non-abiding. The Great Vehicle is also like this: neither abiding nor non-abiding. Why? Because the inherent nature of all dharmas that are non-arising, non-ceasing, non-defiled, non-pure, non-action, and unconditioned all neither abide nor do not abide. Why? Because all dharmas that are non-arising, non-ceasing, non-defiled, non-pure, non-action, and unconditioned, and their inherent natures, are all empty.
Subhūti, because of all the above, I say: Although such Great Vehicle has no place of abiding, by using the non-dual Dharma door as its skillful means, it abides while having no place of abiding.
Furthermore, Subhūti, your next question was: “Who is liberated by cultivating the Great Vehicle?”
Subhuti should know that there is absolutely no vehicle called the Great Vehicle that can lead to liberation. Why? Because the cultivation of the Great Vehicle, or the person who cultivates according to the Great Vehicle, whether therefore, because of this, or in a place, or at a time; all such things are without possession and cannot be apprehended. Because all phenomena are without possession and cannot be apprehended; therefore, it cannot be said that there is a place of practice or that there is a person practicing the Great Vehicle, whether because of this, because of that, or in a place, or at a time. For this reason, it is said that there is no vehicle called the Great Vehicle that can lead to liberation. Why? Because all phenomena are completely ultimate and pure.
Subhuti, the self is without possession and cannot be apprehended, therefore the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure. Likewise, sentient beings, the stream of life, arising, nourishment, growth, the subject of transmigration, mind-born beings, children, action-making, receiving, knowing, and seeing are also without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, suchness up to the inconceivable realm are also without possession and cannot be apprehended, therefore the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the realm of cessation, the realm of separation, the realm of extinction, the realm of peace, the realm of tranquility, the realm of non-arising, the realm of non-ceasing, the realm of non-defilement, the realm of non-purity, the realm of non-creation, and the unconditioned realm are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the form aggregate up to the consciousness aggregate are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the eye sense-field up to the mind sense-field are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the form sense-object up to the dharma sense-object are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the eye element up to the mind element are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the form element up to the Dharma element are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti should know that the eye-consciousness element up to the mind-consciousness element are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why is that so? Because it is completely ultimate and pure.
Subhuti, eye contact up to mind contact are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the feelings arising from eye contact as condition, up to the feelings arising from mind contact as condition, are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the earth element up to the consciousness element are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, causes and conditions up to dominant conditions are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, ignorance up to old age and death are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, dream realms, illusions, echoes, reflections in mirrors, mirages, flowers in the sky, cities of Gandharvas, various transformations, and so forth, are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the perfection of giving up to the perfection of wisdom are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, emptiness of inner phenomena up to emptiness of the self-nature of emptiness are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the noble truths of suffering, origin, cessation, and path are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the four foundations of mindfulness up to the eightfold noble path are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the four meditative absorptions, the four immeasurables, and the four formless concentrations are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the liberation gates of emptiness, signlessness, and wishlessness are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the eight liberations and the nine successive concentrations are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, from the stage of pure contemplation up to the stage of the Tathāgata are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, from the stage of Joy up to the stage of Dharma Cloud are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure. Subhuti, all dhāraṇī methods and all samādhi methods are without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the five kinds of eyes and the six supernormal powers are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle is also impossible to apprehend. Why? Because it is completely ultimate and pure.
Subhuti, the ten powers of the Tathāgata up to the eighteen unshared Buddha qualities are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the quality of not forgetting and the nature of always equanimous relinquishment are both without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure. Subhuti, all-knowing wisdom, wisdom of the modes of the path, and wisdom of all aspects are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, a Stream-enterer who is again born into an evil realm; a Once-returner who is repeatedly reborn; a Non-returner who is again born in the desire realm; bodhisattvas who give rise to thoughts of self-benefit; arhats, solitary buddhas, and Tathāgatas who again habitually take future bodies are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, the path of the Stream-enterer and the fruit of Stream-entry; the path of the Once-returner and the fruit of Once-returning; the path of the Non-returner and the fruit of Non-returning; the path of the Arhat and the fruit of Arhatship; the path of the Solitary Buddha and the fruit of Solitary Buddhahood; all practices of bodhisattva mahāsattvas; and the unsurpassed perfect enlightenment of all Buddhas are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, Stream-enterers, Once-returners, Non-returners, Arhats, Solitary Buddhas, Bodhisattvas, and Tathāgatas are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, names, conceptualizations, designations, and language are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure. Subhuti, all phenomena that are non-arising, non-ceasing, undefiled, non-pure, non-constructed, and unconditioned are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, before, after, and middle are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Subhuti, whether passing away, returning, going, or standing are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure. Subhuti, whether death or life, increase or decrease are all without possession and cannot be apprehended; therefore, the practitioner of the Great Vehicle also cannot be apprehended. Why? Because it is completely ultimate and pure.
Good Subhūti, the adornment and purification of Buddha-fields, and the maturation of sentient beings, are all without anything to be possessed and cannot be apprehended; therefore, the practitioners of the Great Vehicle also cannot apprehend them. Why? Because they are completely ultimate and pure.
Furthermore, Subhūti, whatever dharmas here cannot be apprehended, therefore they are said to be unable to be apprehended.
Subhūti, you should know that within the nature of the self, up to the nature of seeing, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the self, up to the nature of seeing, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, within the nature of suchness, up to the nature of the inconceivable realm, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of suchness, up to the nature of the inconceivable realm, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, within the nature of the realm of cessation, up to the nature of the unconditioned realm, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the realm of cessation, up to the nature of the unconditioned realm, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, within the nature of the form aggregate, up to the nature of the consciousness aggregate, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the form aggregate, up to the nature of the consciousness aggregate, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, within the nature of the eye sense base, up to the nature of the mental sense base, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the eye sense base, up to the nature of the mental sense base, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, within the nature of the form sense field, up to the nature of the dharma sense field, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the form sense field, up to the nature of the dharma sense field, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, within the nature of the eye element, up to the nature of the mind element, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the eye element, up to the nature of the mind element, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, within the nature of the form element, up to the nature of the dharma element, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the form element, up to the nature of the dharma element, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of the eye consciousness element, up to the nature of the mental consciousness element, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the eye consciousness element, up to the nature of the mental consciousness element, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of eye contact, up to the nature of mental contact, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of eye contact, up to the nature of mental contact, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of the feelings arising dependent upon eye contact, up to the nature of the feelings arising dependent upon mental contact, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the feelings arising dependent upon eye contact and the nature of the feelings arising dependent upon mental contact cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because they are completely pure.
Subhūti, you should know that within the nature of the earth element, up to the nature of the consciousness element, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the earth element, up to the nature of the consciousness element, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of causes and conditions, up to the nature of dominant conditions, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of causes and conditions, up to the nature of dominant conditions, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of ignorance, up to the nature of aging and death, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of ignorance, up to the nature of aging and death, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of dream appearances, up to the nature of all magically transformed phenomena, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of dream appearances, up to the nature of all magically transformed phenomena, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of the perfection of generosity, up to the nature of the perfection of wisdom, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the perfection of generosity, up to the nature of the perfection of wisdom, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of internal emptiness, up to the nature of emptiness of the emptiness of inherent nature, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of internal emptiness, up to the nature of emptiness of the emptiness of inherent nature, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of the noble truths of suffering, origin, cessation, and path, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the noble truths of suffering, origin, cessation, and path cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of the four foundations of mindfulness, up to the nature of the eightfold noble path, there is only that which cannot be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the four foundations of mindfulness, up to the nature of the eightfold noble path, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of the four meditative absorptions, the four immeasurables, and the four formless concentrations, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because their nature cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of the liberation practices of emptiness, signlessness, and wishlessness, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because their nature cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of the eight liberations and the nine successive concentrations, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because their nature cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of the stage of Pure Observation, up to the nature of the stage of the Tathāgata, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the stage of Pure Observation, up to the nature of the Tathāgata, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of the stage of Perfect Joy, up to the nature of the stage of Dharma Cloud, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the stage of Perfect Joy, up to the nature of the stage of Dharma Cloud, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of all dhāraṇī gateways and all samādhi gateways, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because their nature cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of the five kinds of eyes and the six supernormal powers, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because their nature cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of the ten powers of the Buddha, up to the nature of the eighteen unique qualities of a Buddha, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the ten powers of the Buddha, up to the nature of the eighteen unique qualities of a Buddha, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of the quality of not forgetting, and the nature of always maintaining equanimity, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because their nature cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that within the nature of all-knowing wisdom, path-knowing wisdom, and all-aspects-knowing wisdom, there is nothing that can be apprehended; therefore, it is said to be unable to be apprehended. Why? Because their nature cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that therein, the nature of a Stream-enterer again being born in the evil destinies, up to the nature of a Tathāgata again having a future birth body, is unable to be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of a Stream-enterer again being born in the evil destinies, up to the nature of a Tathāgata again having a future birth body, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that therein, the nature of the paths and fruits of Stream-entry, Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood, all practices of Bodhisattva Mahāsattvas, and the unsurpassed perfect enlightenment of all Buddhas, is unable to be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the paths and fruits from Stream-entry up to the unsurpassed perfect enlightenment of the Buddhas cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that therein, the nature of the Stream-enterer, up to the nature of the Tathāgata, is unable to be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of the Stream-enterer, up to the nature of the Tathāgata, cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that therein, the nature of names, conceptual designations, establishments, and expressions is unable to be apprehended; therefore, it is said to be unable to be apprehended. Why? Because their nature cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that therein, the nature of all dharmas as unborn, undying, undefiled, undefiled-by-purity, non-acting, and unconditioned is unable to be apprehended; therefore, it is said to be unable to be apprehended. Why? Because their nature cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that therein, the nature of beginning, middle, and end is unable to be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of beginning, middle, and end cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that therein, the nature of either passing away, returning, going, or standing is unable to be apprehended; therefore, it is said to be unable to be apprehended. Why? Because their nature cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that therein, the nature of either dying, living, increasing, or decreasing is unable to be apprehended; therefore, it is said to be unable to be apprehended. Why? Because their nature cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that therein, the nature of adorning and purifying Buddha-fields, and bringing sentient beings to maturity, is unable to be apprehended; therefore, it is said to be unable to be apprehended. Why? Because the nature of bringing sentient beings to maturity and adorning and purifying Buddha-fields cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Furthermore, Subhūti, form up to consciousness, and internal emptiness up to emptiness of the emptiness of inherent nature, are unable to be apprehended; therefore, it is said to be unable to be apprehended. Why? Because within these, form up to consciousness cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that the eye sense base up to the mental sense base, within internal emptiness up to emptiness of the emptiness of inherent nature, are unable to be apprehended; therefore, it is said to be unable to be apprehended. Why? Because therein, the eye sense base up to the mental sense base cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that the form sense field up to the dharma sense field, within internal emptiness up to emptiness of the emptiness of inherent nature, are unable to be apprehended; therefore, it is said to be unable to be apprehended. Why? Because therein, the form sense field up to the dharma sense field cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that the eye element up to the mind element, within internal emptiness up to emptiness of the emptiness of inherent nature, are unable to be apprehended; therefore, it is said to be unable to be apprehended. Why? Because therein, the eye element up to the mind element cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that the form element up to the dharma element, within internal emptiness up to emptiness of the emptiness of inherent nature, are unable to be apprehended; therefore, it is said to be unable to be apprehended. Why? Because therein, the form element up to the dharma element cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhūti, you should know that the eye consciousness element up to the mental consciousness element, within internal emptiness up to emptiness of the emptiness of inherent nature, are unable to be apprehended; therefore, it is said to be unable to be apprehended. Why? Because therein, the eye consciousness element up to the mental consciousness element cannot have been apprehended, cannot be apprehended now, and cannot be apprehended in the future, because it is completely pure.
Subhuti, you should know that eye-contact up to mind-contact, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that it cannot be grasped. Why? Because therein, eye-contact up to mind-contact cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because it is completely pure.
Subhuti, you should know that the feelings arising conditioned by eye-contact up to the feelings arising conditioned by mind-contact, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, the feelings arising conditioned by eye-contact up to the feelings arising conditioned by mind-contact cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Subhuti, you should know that the earth element up to the consciousness element, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, the earth element up to the consciousness element cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Subhuti, you should know that causes and conditions up to the condition of predominance, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, causes and conditions up to the condition of predominance cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Subhuti, you should know that ignorance up to old age and death, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, ignorance up to old age and death cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Subhuti, you should know that the perfection of generosity up to the perfection of wisdom, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, the perfection of generosity up to the perfection of wisdom cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Subhuti, you should know that the four foundations of mindfulness up to the eightfold noble path, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, the four foundations of mindfulness up to the eightfold noble path cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Subhuti, you should know that the four meditative absorptions, the four immeasurables, and the four formless concentrations, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, the four meditative absorptions, the four immeasurables, and the four formless concentrations cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Subhuti, you should know that the liberation doors of emptiness, signlessness, and wishlessness, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, the liberation doors of emptiness, signlessness, and wishlessness cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Subhuti, you should know that the eight liberations and the nine successive concentrations, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, the eight liberations and the nine successive concentrations cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Subhuti, you should know that the stages from the stage of pure contemplation up to the stage of Tathagata, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, the stage of pure contemplation up to the stage of Tathagata cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Subhuti, you should know that the stages from the stage of Great Joy up to the stage of Dharma Cloud, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, the stage of Great Joy up to the stage of Dharma Cloud cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Subhuti, you should know that all dharani methods and all samadhi methods, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, all dharani methods and all samadhi methods cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Subhuti, you should know that the five types of eyes and the six supernormal powers, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, the five types of eyes and the six supernormal powers cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Subhuti, you should know that the ten powers of the Tathagata up to the eighteen unique qualities of a Buddha, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, the ten powers of the Tathagata up to the eighteen unique qualities of a Buddha cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Subhuti, you should know that the quality of not forgetting and the nature of always maintaining equanimity, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, the quality of not forgetting and the nature of always maintaining equanimity cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Subhuti, you should know that the wisdom of all, the wisdom of the path-aspect, and the wisdom of all aspects, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, the wisdom of all, the wisdom of the path-aspect, and the wisdom of all aspects cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Subhuti, you should know that the path toward stream-entry up to the unsurpassed enlightenment of all Buddhas, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that it cannot be grasped. Why? Because therein, the path toward stream-entry up to the unsurpassed enlightenment of all Buddhas cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because it is completely pure.
Subhuti, you should know that bringing about the accomplishment of sentient beings and adorning and purifying Buddha-fields, within the emptiness of internal phenomena up to the emptiness of emptiness, with its own nature and intrinsic nature, cannot be grasped; therefore it is said that they cannot be grasped. Why? Because therein, bringing about the accomplishment of sentient beings and adorning and purifying Buddha-fields cannot be grasped as having existed in the past, cannot be grasped as existing in the present, and cannot be grasped as existing in the future, because they are completely pure.
Thus, Subhuti, when the great Bodhisattvas practice the profound perfection of wisdom, although they contemplate all phenomena as without ownership, unable to be grasped, and completely pure, therefore there is no Great Vehicle to depart from or abide in. Yet, by using non-attainment as the means, practitioners of the Great Vehicle will depart from the three paths of cyclic existence and proceed to abide in the wisdom of omniscience; throughout all future lives, they will continuously and inexhaustibly bring benefit and happiness to sentient beings.