THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 493
Chapter 3: SUBHŪTI (12)
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, speaking of the Great Vehicle, that Great Vehicle surpasses all the worlds of gods, humans, asuras, and so forth; it is the most honored and most excellent. Such a Great Vehicle is equal to space. Just as space can universally contain immeasurable, countless, boundless sentient beings, so too the Great Vehicle can universally contain immeasurable, countless, boundless sentient beings. Just as space has no coming, no going, no abiding, yet can be seen; so too the Great Vehicle has no coming, no going, no abiding, yet can be seen. Just as the past, future, and present of space cannot be grasped; so too the past, future, and present stages of the Great Vehicle cannot be grasped. Such a Great Vehicle is also the most honored and most excellent, equal to space, encompassing the equality of the three times that is without movement and without abiding, surpassing the three times; therefore it is called the Great Vehicle.”
The Buddha said to Subhūti:
“That is right, that is right, just as you have said! Subhūti, you should know that the Great Vehicle of the great bodhisattvas possesses such limitless merits. Subhūti, you should know that the Great Vehicle of the great bodhisattvas consists of the six pāramitās, namely the Perfection of Giving up to the Perfection of Prajñā.
“Furthermore, Subhūti, the Great Vehicle of the great bodhisattvas is the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the emptiness of the great, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness of the absence of boundaries, the emptiness of dispersion, the emptiness of inherent nature, the emptiness of characteristics, the emptiness of all phenomena, the emptiness of emptiness-nature, and the emptiness of the self-nature of emptiness-nature.
“Furthermore, Subhūti, the Great Vehicle of the great bodhisattvas is all dhāraṇī gateways, namely the dhāraṇī of letters…, immeasurable, countless dhāraṇī gateways.
“Furthermore, Subhūti, the Great Vehicle of the great bodhisattvas is all samādhi gateways, namely the samādhi of Vajra-like Conduct…, immeasurable, countless samādhi gateways.
“Furthermore, Subhūti, the Great Vehicle of the great bodhisattvas is the thirty-seven factors of enlightenment, the three liberation gateways, and, broadly speaking, up to the eighteen unique qualities of the Buddha… immeasurable, boundless, excellent merits. You should know that all these are the Great Vehicle of the bodhisattvas.
“Furthermore, Subhūti, you said that the Great Vehicle surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent. That is right, that is right, exactly as you have said.
“Subhūti, you should know: if the desire realm, form realm, and formless realm were suchness, not false, not changing, not inverted, not fabricated or established, but real, true, permanent, enduring, unchanging, immutable, possessing true nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the desire realm, form realm, and formless realm are conceptual fabrications, false, temporarily combined, subject to movement, and ultimately all impermanent, without endurance, changing, erroneous, and without true nature, then that is the Great Vehicle that surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the form aggregate up to the consciousness aggregate were suchness, not false, not changing, not inverted, not fabricated or established, but real, true, permanent, enduring, unchanging, immutable, possessing true nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the form aggregate up to the consciousness aggregate are conceptual fabrications, false, temporarily combined, subject to movement, and ultimately all impermanent, without endurance, changing, different, and without true nature, then they are all the Great Vehicle that surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the eye faculty up to the mind faculty were suchness, not false, not changing, not inverted, not fabricated or established, but real, true, permanent, enduring, unchanging, immutable, possessing true nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the eye faculty up to the mind faculty are conceptual fabrications, false, temporarily combined, subject to movement, and ultimately all impermanent, without endurance, changing, different, and without true nature, then that is the Great Vehicle that surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the form realm up to the dharma realm were suchness, not false, not changing, not inverted, not fabricated or established, but real, true, permanent, enduring, unchanging, immutable, possessing true nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the form realm up to the dharma realm are conceptual fabrications, false, temporarily combined, subject to movement, and ultimately all impermanent, without endurance, changing, different, and without true nature, then this is the Great Vehicle that surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the eye element up to the mind element were suchness, not false, not changing, not inverted, not fabricated or established, but real, true, permanent, enduring, unchanging, immutable, possessing true nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the eye element up to the mind element are conceptual fabrications, false, temporarily combined, subject to movement, and ultimately all impermanent, without endurance, changing, different, and without true nature, then that is the Great Vehicle that surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the eye consciousness element up to the mind consciousness element were suchness, not false, not changing, not inverted, not fabricated or established, but real, true, permanent, enduring, unchanging, immutable, possessing true nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the eye consciousness element up to the mind consciousness element are conceptual fabrications, false, subject to movement, and ultimately all impermanent, without endurance, changing, different, and without true nature, then that is the Great Vehicle that surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if eye-contact up to mind-contact were suchness, not false, not changing, not inverted, not fabricated or established, but real, true, permanent, enduring, unchanging, immutable, possessing true nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if eye-contact up to mind-contact are conceptual fabrications, false, temporarily combined, subject to movement, and ultimately all impermanent, without endurance, changing, different, and without true nature, then that Great Vehicle surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if all feelings arising dependent upon eye-contact, up to all feelings arising dependent upon mind-contact, were suchness, not false, not changing, not inverted, not fabricated or established, but real, true, permanent, enduring, unchanging, immutable, possessing true nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if all feelings arising dependent upon eye-contact, up to all feelings arising dependent upon mind-contact, are conceptual fabrications, false, temporarily combined, subject to movement, and ultimately all impermanent, without endurance, changing, different, and without true nature, then that Great Vehicle surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the earth element up to the consciousness element were suchness, not false, not changing, not inverted, not fabricated or established, but real, true, permanent, enduring, unchanging, immutable, possessing true nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the earth element up to the consciousness element are conceptual fabrications, false, temporarily combined, subject to movement, and ultimately all impermanent, without endurance, changing, different, and without true nature, then that Great Vehicle surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if causes and conditions up to dominant conditions were suchness, not false, not changing, not inverted, not fabricated or established, but real, true, permanent, enduring, unchanging, immutable, possessing true nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if causes and conditions up to dominant conditions are conceptual fabrications, false, temporarily combined, subject to movement, and ultimately all impermanent, without endurance, changing, different, and without true nature, then that Great Vehicle surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if ignorance up to aging and death were suchness, not false, not changing, not inverted, not fabricated or established, but real, true, permanent, enduring, unchanging, immutable, possessing true nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if ignorance up to aging and death are conceptual fabrications, false, temporarily combined, subject to movement, and ultimately all impermanent, without endurance, changing, different, and without true nature, then that Great Vehicle surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if suchness up to the inconceivable realm truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if suchness up to the inconceivable realm does not truly possess existence-nature but is non-existence-nature, then that Great Vehicle universally surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the realm of cessation, the realm of detachment, 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 truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the realm of cessation up to the unconditioned realm do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the Perfection of Giving up to the Perfection of Prajñā truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the Perfection of Giving up to the Perfection of Prajñā do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the emptiness of the internal up to the emptiness of the self-nature of emptiness-nature truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the emptiness of the internal up to the emptiness of the self-nature of emptiness-nature do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the noble truths of suffering, origination, cessation, and the path truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the noble truths of suffering, origination, cessation, and the path do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the four foundations of mindfulness up to the eightfold noble path truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the four foundations of mindfulness up to the eightfold noble path do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the four meditations, the four immeasurables, and the four formless absorptions truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the four meditations, the four immeasurables, and the four formless absorptions do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the liberation gateways of emptiness, signlessness, and wishlessness truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the liberation gateways of emptiness, signlessness, and wishlessness do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the eight liberations and the nine successive concentrations truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the eight liberations and the nine successive concentrations do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if all dhāraṇī gateways and all samādhi gateways truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if all dhāraṇī gateways and all samādhi gateways do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the five types of eyes and the six supernatural powers truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the five types of eyes and the six supernatural powers do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the dharmas of the stage of Great Joy up to the stage of Dharma Cloud truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the dharmas of the stage of Great Joy up to the stage of Dharma Cloud do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the stages from Great Joy up to Dharma Cloud truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all times, gods, humans, asuras, and so forth. But if the stages from Great Joy up to Dharma Cloud do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the dharmas of the stage of Pure Observation up to the stage of Tathāgata truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the dharmas of the stage of Pure Observation up to the stage of Tathāgata do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the stages from Pure Observation up to the stage of Tathāgata truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the stages from Pure Observation up to the stage of Tathāgata do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if all worlds, gods, humans, asuras, and so forth truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if all worlds, gods, humans, asuras, and so forth do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the innumerable types of minds generated by a great bodhisattva from the moment of first arousing the aspiration for enlightenment until sitting peacefully upon the wondrous seat of enlightenment truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if a great bodhisattva, from the moment of first arousing the aspiration for enlightenment until sitting peacefully upon the wondrous seat of enlightenment, generates innumerable types of minds that do not truly possess existence-nature but are non-existence-nature, then that Great Vehicle universally surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the Vajra-like wisdom of a great bodhisattva truly possessed existence-nature and did not possess non-existence-nature, then that Great Vehicle would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the Vajra-like wisdom of a great bodhisattva does not truly possess existence-nature but is non-existence-nature, then that Great Vehicle universally surpasses all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the continuous severing of afflictions and habitual tendencies by a great bodhisattva using Vajra-like wisdom truly possessed existence-nature and did not possess non-existence-nature, then that Vajra-like wisdom capable of severing could not realize that what is severed is without self-nature and could not realize the attainment of the wondrous unsurpassed wisdom of omniscience; therefore it would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if, using Vajra-like wisdom, one continuously severs afflictions and habitual tendencies that do not truly possess existence-nature but are non-existence-nature, then that Vajra-like wisdom capable of severing can fully understand that they are severed and without self-nature, and can attain the wondrous unsurpassed wisdom of omniscience, surpassing all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the thirty-two marks of the Great Being and the eighty excellent characteristics adorning the bodies of the Tathāgatas, Arhats, Perfectly Enlightened Ones truly possessed existence-nature and did not possess non-existence-nature, then the majestic radiance and wondrous virtues of the Tathāgatas, Arhats, Perfectly Enlightened Ones would not be honored, would not be excellent, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the thirty-two marks of the Great Being and the eighty excellent characteristics adorning the bodies of the Tathāgatas, Arhats, Perfectly Enlightened Ones do not truly possess existence-nature but are non-existence-nature, then the majestic radiance and wondrous virtues of the Tathāgatas, Arhats, Perfectly Enlightened Ones universally surpass all worlds, gods, humans, asuras, and so forth; they are the most honored and most excellent.
“Furthermore, Subhūti, if the emission of radiant light by the Tathāgatas, Arhats, Perfectly Enlightened Ones truly possessed existence-nature and did not possess non-existence-nature, then the emission of radiant light by the Tathāgatas, Arhats, Perfectly Enlightened Ones would not be honored, would not be excellent, could not illuminate throughout the ten directions of worlds as numerous as the sands of the Ganges, and would not surpass all worlds, gods, humans, asuras, and so forth. But if the emission of radiant light by the Tathāgatas, Arhats, Perfectly Enlightened Ones does not truly possess existence-nature but is non-existence-nature, then the radiant light emitted by the Tathāgatas, Arhats, Perfectly Enlightened Ones can illuminate throughout the ten directions of worlds as numerous as the sands of the Ganges, surpassing all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.
“Furthermore, Subhūti, if the Tathāgatas, Arhats, Perfectly Enlightened Ones possessing the sixty wondrous, clear sounds truly possessed existence-nature and did not possess non-existence-nature, then those sixty wondrous, clear sounds of the Tathāgatas, Arhats, Perfectly Enlightened Ones would not be honored, would not be excellent, and could not teach sentient beings throughout the ten directions, immeasurable, boundless hundreds of thousands of koṭis of worlds as numerous as the sands of the Ganges; they would not surpass all worlds, gods, humans, asuras, and so forth. But if the sixty wondrous, clear sounds possessed by the Tathāgatas, Arhats, Perfectly Enlightened Ones do not truly possess existence-nature but are non-existence-nature, then those sixty wondrous, clear sounds of the Tathāgatas, Arhats, Perfectly Enlightened Ones can teach sentient beings throughout the ten directions of immeasurable, boundless hundreds of thousands of koṭis of worlds as numerous as the sands of the Ganges, surpassing all worlds, gods, humans, asuras, and so forth; they are the most honored and most excellent.
“Furthermore, Subhūti, if the unsurpassed wondrous turning of the Dharma wheel by the Tathāgatas, Arhats, Perfectly Enlightened Ones truly possessed existence-nature and did not possess non-existence-nature, then that unsurpassed wondrous turning of the Dharma wheel by the Tathāgatas, Arhats, Perfectly Enlightened Ones would not be honored, would not be excellent, would not be pure, and could not transform all worlds, śramaṇas, and brāhmaṇas; it also would not surpass all worlds, gods, humans, asuras, and so forth. But if the unsurpassed wondrous turning of the Dharma wheel by the Tathāgatas, Arhats, Perfectly Enlightened Ones does not truly possess existence-nature but is non-existence-nature, then that unsurpassed wondrous turning of the Dharma wheel by the Tathāgatas, Arhats, Perfectly Enlightened Ones is supremely pure; all worlds, śramaṇas, and brāhmaṇas are nonexistent, and therefore it can teach and transform, surpassing all worlds, gods, humans, asuras, and so forth; it is the most honored and most excellent.”
Furthermore, Subhūti, if the conversion of sentient beings by the Tathāgatas, Arhats, Fully Enlightened Ones were truly existent in nature, and not non-existent in nature; then the unsurpassed, wondrous turning of the Dharma wheel by the Tathāgatas, Arhats, Fully Enlightened Ones would not be honored, would not be supreme, and would be unable to lead those sentient beings into the realm of Nirvāṇa without remainder, nor surpass all worlds, gods, humans, asuras, and so forth. But if the conversion of sentient beings by the Tathāgatas, Arhats, Fully Enlightened Ones is not truly existent in nature but is non-existent in nature; then the unsurpassed, wondrous turning of the Dharma wheel by the Tathāgatas, Arhats, Fully Enlightened Ones can indeed lead those sentient beings into the realm of Nirvāṇa without remainder, surpassing all worlds, gods, humans, asuras, and so forth, and is the most honored and most supreme.
For each and every such reason, it is said that the Great Vehicle surpasses all worlds, gods, humans, asuras, and so forth, and is the most honored and most supreme.
Furthermore, Subhūti, according to what you said, this Great Vehicle is equal to space. It is so, it is so, exactly as you have said. Why? It is like space: east, west, south, north, the four intermediate directions, above, below, and all regions cannot be grasped. The Great Vehicle is also like this: east, west, south, north, the four intermediate directions, above, below, and all regions cannot be grasped. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, space cannot be grasped as long, short, high, low, square, round, slanted, straight, or as any form or appearance. The Great Vehicle is also like this: long, short, high, low, square, round, slanted, straight, and all forms and appearances cannot be grasped. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, the manifested colors of blue, yellow, red, white, crimson, purple, emerald, deep green, and pale green cannot be grasped. The Great Vehicle is also like this: the manifested colors of blue, yellow, red, white, crimson, purple, emerald, deep green, and pale green cannot be grasped. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it is neither past, nor future, nor present. The Great Vehicle is also like this: it is neither past, nor future, nor present. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it neither increases nor decreases, neither advances nor retreats. The Great Vehicle is also like this: it neither increases nor decreases, neither advances nor retreats. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it is neither defiled nor purified. The Great Vehicle is also like this: it is neither defiled nor purified. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it is unborn, undying, non-abiding, and unchanging. The Great Vehicle is also like this: it is unborn, undying, non-abiding, and unchanging. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it is neither wholesome, nor unwholesome, nor indeterminate. The Great Vehicle is also like this: it is neither wholesome, nor unwholesome, nor indeterminate. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it does not see, hear, feel, or know. The Great Vehicle is also like this: it does not see, hear, feel, or know. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it is neither something to be known nor something to be cognized. The Great Vehicle is also like this: it is neither something to be known nor something to be cognized. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it does not completely understand, does not utterly abandon, does not realize, and does not cultivate. The Great Vehicle is also like this: it does not completely understand, does not utterly abandon, does not realize, and does not cultivate. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it is neither fruit, nor the dharma of fruit; neither ripening, nor the dharma of ripening. The Great Vehicle is also like this: it is neither fruit, nor the dharma of fruit; neither ripening, nor the dharma of ripening. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it is neither a dharma associated with greed nor a dharma of freedom from greed; neither a dharma associated with hatred nor a dharma of freedom from hatred; neither a dharma associated with delusion nor a dharma of freedom from delusion. The Great Vehicle is also like this: it is neither a dharma associated with greed nor a dharma of freedom from greed; neither a dharma associated with hatred nor a dharma of freedom from hatred; neither a dharma associated with delusion nor a dharma of freedom from delusion. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it does not fall into the Desire Realm, does not fall into the Form Realm, and does not fall into the Formless Realm. The Great Vehicle is also like this: it does not fall into the Desire Realm, does not fall into the Form Realm, and does not fall into the Formless Realm. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, there is no first arising of aspiration, no second, third, fourth, fifth, sixth, seventh, eighth, ninth, or tenth arising of aspiration. The Great Vehicle is also like this: there is no first arising of aspiration, up to no tenth arising of aspiration. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, there is no Pure Contemplation stage, Seed-Nature stage, Eighth stage, Possessing-Insight stage, Thin stage, Free-from-Desire stage, Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, or Tathāgata stage that can be grasped. The Great Vehicle is also like this: there is no Pure Contemplation stage up to the Tathāgata stage that can be grasped. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, there is no Stream-Enterer path, Stream-Enterer fruit, Once-Returner path, Once-Returner fruit, Non-Returner path, Non-Returner fruit, Arhat path, Arhat fruit, Pratyekabuddha path, Pratyekabuddha fruit, Bodhisattva, or Tathāgata that can be grasped. The Great Vehicle is also like this: there is no Stream-Enterer path, Stream-Enterer fruit, up to Bodhisattva and Tathāgata that can be grasped. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, none of the fruits of Śrāvakas, Pratyekabuddhas, Bodhisattvas, or Tathāgatas can be grasped. The Great Vehicle is also like this: none of the fruits of Śrāvakas, Pratyekabuddhas, Bodhisattvas, or Tathāgatas can be grasped. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it is neither possessed of form nor formless; neither visible nor invisible; neither tangible nor intangible; neither joined nor separated. The Great Vehicle is also like this: it is neither possessed of form nor formless; neither visible nor invisible; neither tangible nor intangible; neither joined nor separated. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it is neither permanent nor impermanent; neither blissful nor painful; neither self nor non-self; neither pure nor impure. The Great Vehicle is also like this: it is neither permanent nor impermanent; neither blissful nor painful; neither self nor non-self; neither pure nor impure. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it is neither empty nor not empty; neither with characteristics nor without characteristics; neither with wishes nor without wishes. The Great Vehicle is also like this: it is neither empty nor not empty; neither with characteristics nor without characteristics; neither with wishes nor without wishes. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it is neither quiescent nor not quiescent; neither separated nor not separated. The Great Vehicle is also like this: it is neither quiescent nor not quiescent; neither separated nor not separated. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it is neither bright nor dark. The Great Vehicle is also like this: it is neither bright nor dark. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it is neither something that can be grasped nor something that cannot be grasped. The Great Vehicle is also like this: it is neither something that can be grasped nor something that cannot be grasped. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it is neither the aggregates, sense-fields, and elements, nor separate from the aggregates, sense-fields, and elements. The Great Vehicle is also like this: it is neither the aggregates, sense-fields, and elements, nor separate from the aggregates, sense-fields, and elements. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it is neither something that can be expressed nor something that cannot be expressed. The Great Vehicle is also like this: it is neither something that can be expressed nor something that cannot be expressed. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, like space, it is neither having conceptual proliferation nor lacking conceptual proliferation. The Great Vehicle is also like this: it is neither having conceptual proliferation nor lacking conceptual proliferation. Therefore, it is said that the Great Vehicle is equal to space.
Furthermore, Subhūti, according to what you said: “Just as space can universally contain immeasurable, innumerable, boundless sentient beings, so too the Great Vehicle can universally contain immeasurable, innumerable, boundless sentient beings.” It is so, it is so, exactly as you have said. Why? Because sentient beings are without ownership, therefore know that space is also without ownership. Since space is without ownership, know that the Great Vehicle is also without ownership. For this reason, it is said that the Great Vehicle is like space, able to universally contain immeasurable, innumerable, boundless sentient beings. Why? Because whether sentient beings, space, or the Great Vehicle, all such things are without ownership and cannot be grasped.
Furthermore, Subhūti, sentient beings are immeasurable; therefore know that space is also immeasurable. Since space is immeasurable, know that the Great Vehicle is also immeasurable. Sentient beings are innumerable; therefore know that space is also innumerable. Since space is innumerable, know that the Great Vehicle is also innumerable. Sentient beings are boundless; therefore know that space is also boundless. Since space is boundless, know that the Great Vehicle is also boundless. For this reason, it is said that the Great Vehicle is like space, able to universally contain innumerable, immeasurable, boundless sentient beings. Why? Because whether sentient beings are immeasurable, innumerable, and boundless; or space is immeasurable, innumerable, and boundless; or the Great Vehicle is immeasurable, innumerable, and boundless, all such things are without ownership and cannot be grasped.
Furthermore, Subhūti, sentient beings are without ownership; therefore know that space is also without ownership. Since space is without ownership, know that the Great Vehicle is also without ownership. Since the Great Vehicle is without ownership, know that immeasurability is also without ownership. Since immeasurability is without ownership, know that innumerability is also without ownership. Since innumerability is without ownership, know that boundlessness is also without ownership. Since boundlessness is without ownership, know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is like space, universally containing immeasurable, innumerable, boundless sentient beings. Why? Because whether sentient beings, space, the Great Vehicle, immeasurability, innumerability, boundlessness, or all phenomena, all such things are without ownership and cannot be grasped.
Furthermore, Subhūti, the self is without ownership; therefore know that sentient beings are also without ownership. Since sentient beings are without ownership, know that the continuum of life is also without ownership. Since the continuum of life is without ownership, know that arising is also without ownership. Since arising is without ownership, know that nourishment is also without ownership. Since nourishment is without ownership, know that growth is also without ownership. Since growth is without ownership, know that the agent of transmigration is also without ownership. Since the agent of transmigration is without ownership, know that mind-born beings are also without ownership. Since mind-born beings are without ownership, know that childlike beings are also without ownership. Since childlike beings are without ownership, know that creation is also without ownership. Since creation is without ownership, know that reception is also without ownership. Since reception is without ownership, know that cognition is also without ownership. Since cognition is without ownership, know that seeing is also without ownership. Since seeing is without ownership, know that space is also without ownership. Since space is without ownership, know that the Great Vehicle is also without ownership. Since the Great Vehicle is without ownership, know that immeasurability is also without ownership. Since immeasurability is without ownership, know that innumerability is also without ownership. Since innumerability is without ownership, know that boundlessness is also without ownership. Since boundlessness is without ownership, know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is like space, able to universally contain innumerable, immeasurable, boundless sentient beings. Why? Because whether the self up to seeing, or space, or the Great Vehicle, or immeasurability, or innumerability, or boundlessness, or all phenomena, all such things are without ownership and cannot be grasped.
Furthermore, Subhūti, the self up to seeing are without ownership; therefore know that Suchness up to the inconceivable realm are likewise, successively, without ownership. Since Suchness up to the inconceivable realm are without ownership, know that space is also without ownership. Since space is without ownership, know that the Great Vehicle is also without ownership. Since the Great Vehicle is without ownership, know that immeasurability, innumerability, and boundlessness are likewise, successively, without ownership. Since immeasurability, innumerability, and boundlessness are without ownership, know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is like space, universally containing immeasurable, innumerable, boundless sentient beings. Why? Because whether the self up to seeing, or Suchness up to the inconceivable realm, or immeasurability, innumerability, and boundlessness, or all phenomena, all such things are without ownership and cannot be grasped.
Furthermore, Subhūti, the self up to seeing are without ownership; therefore know that the realm of cessation up to the unconditioned realm are likewise, successively, without ownership. Since the realm of cessation up to the unconditioned realm are without ownership, know that space is also without ownership. Since space is without ownership, know that the Great Vehicle is also without ownership. Since the Great Vehicle is without ownership, know that immeasurability, innumerability, and boundlessness are likewise, successively, without ownership. Since immeasurability, innumerability, and boundlessness are without ownership, know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is like space, universally containing immeasurable, innumerable, boundless sentient beings. Why? Because whether the self up to seeing, or the realm of cessation up to the unconditioned realm, or space, or the Great Vehicle, or immeasurability, innumerability, and boundlessness, or all phenomena, all such things are without ownership and cannot be grasped.
Furthermore, Subhūti, the self up to seeing are without ownership; therefore know that the form aggregate up to the consciousness aggregate are likewise, successively, without ownership. Since the form aggregate up to the consciousness aggregate are without ownership, know that space is also without ownership. Since space is without ownership, know that the Great Vehicle is also without ownership. Since the Great Vehicle is without ownership, know that immeasurability, innumerability, and boundlessness are likewise, successively, without ownership. Since immeasurability, innumerability, and boundlessness are without ownership, know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is like space, universally containing immeasurable, innumerable, boundless sentient beings. Why? Because whether the self up to seeing; or the form aggregate up to the consciousness aggregate; or space, or the Great Vehicle, or immeasurability, innumerability, and boundlessness, or all phenomena—all such things are without ownership and cannot be grasped.
Furthermore, Subhūti, the self up to seeing are without ownership; therefore know that the eye faculty up to the mind faculty are likewise, successively, without ownership. Since the eye faculty up to the mind faculty are without ownership, know that space is also without ownership. Since space is without ownership, know that the Great Vehicle is also without ownership. Since the Great Vehicle is without ownership, know that immeasurability, innumerability, and boundlessness are likewise, successively, without ownership. Since immeasurability, innumerability, and boundlessness are without ownership, know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is like space, universally containing immeasurable, innumerable, boundless sentient beings. Why? Because whether the self up to seeing; or the eye faculty up to the mind faculty; or space, or the Great Vehicle, or immeasurability, innumerability, and boundlessness, or all phenomena, all such things are without ownership and cannot be grasped.
Furthermore, Subhūti, the self up to seeing are without ownership; therefore know that the form realm up to the dharma realm are likewise, successively, without ownership. Since the form realm up to the dharma realm are without ownership, know that space is also without ownership. Since space is without ownership, know that the Great Vehicle is also without ownership. Since the Great Vehicle is without ownership, know that immeasurability, innumerability, and boundlessness are likewise, successively, without ownership. Since immeasurability, innumerability, and boundlessness are without ownership, know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is like space, universally containing immeasurable, innumerable, boundless sentient beings. Why? Because whether the self up to seeing, or the form realm up to the dharma realm, or space, or the Great Vehicle, or immeasurability, innumerability, and boundlessness, or all phenomena, all such things are without ownership and cannot be grasped.