THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 495
Chapter 3: SUBHŪTI (14)
Furthermore, Subhūti, as you have said, just as the space before, after, and in between cannot be grasped, so too is the Great Vehicle: its before, after, and in between cannot be grasped. Thus, because it is equal to the three times and transcends the three times, it is called the Great Vehicle. It is so, it is so, exactly as you have said. Why? Because the past time, the past time is empty; the future time, the future time is empty; the present time, the present time is empty; the equality of the three times, the equality of the three times is empty; transcending the three times, transcending the three times equally is empty; the Great Vehicle, the Great Vehicle is empty; the Bodhisattva, the Bodhisattva is empty. Why? Subhūti, emptiness has no characteristics; whether from one, two, three, four, five, six, seven, eight, nine, ten, up to hundreds of thousands, these are the equality of the three times and the transcending of the three times of the Great Vehicle.
Subhūti, you should know that within this Great Vehicle, the characteristics of equality and inequality cannot be grasped. The characteristics of greed and non-greed; the characteristics of anger and non-anger; the characteristics of delusion and non-delusion; the characteristics of pride and non-pride also cannot be grasped. Thus, even the characteristics of wholesome and unwholesome; the characteristics of determinate and indeterminate; the characteristics of defiled and undefiled; the characteristics of sinful and sinless; the characteristics of mixed defilement and purity; the characteristics of worldly and supramundane; the characteristics of being tainted and being free from taint; the characteristics of birth and death and Nirvāṇa also cannot be grasped. The characteristics of permanence and impermanence; the characteristics of suffering and non-suffering; the characteristics of self and no-self; the characteristics of purity and non-purity; the characteristics of stillness and non-stillness; the characteristics of separation and non-separation also cannot be grasped. The characteristics of abiding in the Desire Realm and transcending the Desire Realm; the characteristics of abiding in the Form Realm and transcending the Form Realm; the characteristics of abiding in the Formless Realm and transcending the Formless Realm—such characteristics also cannot be grasped. The reason is that within this Great Vehicle, the intrinsic nature of all dharmas cannot be grasped.
Subhūti, you should know that the form aggregate through the consciousness aggregate in the past, future, and present. The intrinsic nature of the form aggregate through the consciousness aggregate in the past, future, and present is all empty. Within that emptiness, the form aggregate through the consciousness aggregate in the past, present, and future cannot be grasped. Why? Because the form aggregate through the consciousness aggregate in the past, future, and present is itself emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the form aggregate through the consciousness aggregate in the past, future, and present that can be attained?
Subhūti, you should know that the eye faculty through the mind faculty in the past, future, and present. The intrinsic nature of the eye faculty through the mind faculty in the past, future, and present is all empty. Within that emptiness, the eye faculty through the mind faculty in the past, future, and present cannot be grasped. Why? Because the eye faculty through the mind faculty in the past, present, and future is itself emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the eye faculty through the mind faculty in the past, future, and present that can be grasped?
Subhūti, you should know that the form object through the dharma object in the past, future, and present. The intrinsic nature of the form object through the dharma object in the past, future, and present is all empty. Within that emptiness, the form object through the dharma object in the past, future, and present cannot be grasped. Why? Because the form object through the dharma object in the past, present, and future is itself emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the form object through the dharma object in the past, future, and present that can be grasped?
Subhūti, you should know that the eye realm through the mind realm in the past, future, and present. The intrinsic nature of the eye realm through the mind realm in the past, future, and present is all empty. Within that emptiness, the eye realm through the mind realm in the past, future, and present cannot be grasped. Why? Because the eye realm through the mind realm in the past, future, and present is itself emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the eye realm through the mind realm in the past, future, and present that can be grasped?
Subhūti, you should know that the form realm through the dharma realm in the past, future, and present. The intrinsic nature of the form realm through the dharma realm in the past, future, and present is all empty. Within that emptiness, the form realm through the dharma realm in the past, future, and present cannot be grasped. Why? Because the form realm through the dharma realm in the past, future, and present is itself emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the form realm through the dharma realm in the past, future, and present that can be grasped?
Subhūti, you should know that the eye consciousness realm through the mind consciousness realm in the past, future, and present. The intrinsic nature of the eye consciousness realm through the mind consciousness realm in the past, future, and present is all empty. Within that emptiness, the eye consciousness realm through the mind consciousness realm in the past, future, and present cannot be grasped. Why? Because the eye consciousness realm through the mind consciousness realm in the past, future, and present is itself emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the eye consciousness realm through the mind consciousness realm in the past, future, and present that can be grasped?
Subhūti, you should know that eye-contact through mind-contact in the past, future, and present. The intrinsic nature of eye-contact through mind-contact in the past, future, and present is all empty. Within that emptiness, eye-contact through mind-contact in the past, future, and present cannot be grasped. Why? Because eye-contact through mind-contact in the past, future, and present is itself emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of eye-contact through mind-contact in the past, future, and present that can be grasped?
Subhūti, you should know that the feelings arising conditioned by eye-contact through those arising conditioned by mind-contact in the past, future, and present. The intrinsic nature of the feelings arising conditioned by eye-contact through those arising conditioned by mind-contact in the past, future, and present is all empty. Within that emptiness, the feelings arising conditioned by eye-contact through those arising conditioned by mind-contact in the past, future, and present cannot be grasped. Why? Because the feelings arising conditioned by eye-contact through those arising conditioned by mind-contact in the past, future, and present are themselves emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the feelings arising conditioned by eye-contact through those arising conditioned by mind-contact in the past, future, and present that can be grasped?
Subhūti, you should know that the earth element through the consciousness element in the past, future, and present. The intrinsic nature of the earth element through the consciousness element in the past, future, and present is all empty. Within that emptiness, the earth element through the consciousness element in the past, future, and present cannot be grasped. Why? Because the earth element through the consciousness element in the past, future, and present is itself emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the earth element through the consciousness element in the past, future, and present that can be grasped?
Subhūti, you should know that causes and conditions through superior conditions in the past, future, and present. The intrinsic nature of causes and conditions through superior conditions in the past, future, and present is all empty. Within that emptiness, causes and conditions through superior conditions in the past, future, and present cannot be grasped. Why? Because causes and conditions through superior conditions in the past, future, and present are themselves emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of causes and conditions through superior conditions in the past, future, and present that can be grasped?
Subhūti, you should know that ignorance through old age and death in the past, future, and present. The intrinsic nature of ignorance through old age and death in the past, future, and present is all empty. Within that emptiness, ignorance through old age and death in the past, future, and present cannot be grasped. Why? Because ignorance through old age and death in the past, future, and present is itself emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of ignorance through old age and death in the past, future, and present that can be grasped?
Subhūti, you should know that the Perfection of Giving through the Perfection of Prajñā in the past, future, and present. The intrinsic nature of the Perfection of Giving through the Perfection of Prajñā in the past, future, and present is all empty. Within that emptiness, the Perfection of Giving through the Perfection of Prajñā in the past, future, and present cannot be grasped. Why? Because the Perfection of Giving through the Perfection of Prajñā in the past, future, and present is itself emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within that emptiness there be an intrinsic nature of the Perfection of Giving through the Perfection of Prajñā in the past, future, and present that can be grasped?
Subhūti, you should know that the four foundations of mindfulness through the eightfold Noble Path in the past, future, and present. The intrinsic nature of the four foundations of mindfulness through the eightfold Noble Path in the past, future, and present is all empty. Within that emptiness, the four foundations of mindfulness through the eightfold Noble Path in the past, future, and present cannot be grasped. Why? Because the four foundations of mindfulness through the eightfold Noble Path in the past, future, and present are themselves emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the four foundations of mindfulness through the eightfold Noble Path in the past, future, and present that can be grasped?
Subhūti, you should know that the four meditations, four immeasurables, and four formless absorptions in the past, future, and present. The intrinsic nature of the four meditations, four immeasurables, and four formless absorptions in the past, future, and present is all empty. Within that emptiness, the four meditations, four immeasurables, and four formless absorptions in the past, future, and present cannot be grasped. Why? Because the four meditations, four immeasurables, and four formless absorptions in the past, future, and present are themselves emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the four meditations, four immeasurables, and four formless absorptions in the past, future, and present that can be grasped?
Subhūti, you should know that the liberation doors of Emptiness, Signlessness, and Wishlessness in the past, future, and present. The intrinsic nature of the liberation doors of Emptiness, Signlessness, and Wishlessness in the past, future, and present is all empty. Within that emptiness, the liberation doors of Emptiness, Signlessness, and Wishlessness in the past, future, and present cannot be grasped. Why? Because the liberation doors of Emptiness, Signlessness, and Wishlessness in the past, future, and present are themselves emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the liberation doors of Emptiness, Signlessness, and Wishlessness in the past, future, and present that can be grasped?
Subhūti, you should know that the eight liberations and nine successive concentrations in the past, future, and present. The intrinsic nature of the eight liberations and nine successive concentrations in the past, future, and present is all empty. Within that emptiness, the eight liberations and nine successive concentrations in the past, future, and present cannot be grasped. Why? Because the eight liberations and nine successive concentrations in the past, future, and present are themselves emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the eight liberations and nine successive concentrations in the past, future, and present that can be grasped?
Subhūti, you should know that the stages from Pure Observation through the stage of the Tathāgata in the past, future, and present. The intrinsic nature of the stages from Pure Observation through the stage of the Tathāgata in the past, future, and present is all empty. Within that emptiness, the stages from Pure Observation through the stage of the Tathāgata in the past, future, and present cannot be grasped. Why? Because the stages from Pure Observation through the stage of the Tathāgata in the past, future, and present are themselves emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the stages from Pure Observation through the stage of the Tathāgata in the past, future, and present that can be grasped?
Subhūti, you should know that the stages from Extremely Joyful through Dharma Cloud in the past, future, and present. The intrinsic nature of the stages from Extremely Joyful through Dharma Cloud in the past, future, and present is all empty. Within that emptiness, the stages from Extremely Joyful through Dharma Cloud in the past, future, and present cannot be grasped. Why? Because the stages from Extremely Joyful through Dharma Cloud in the past, future, and present are themselves emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the stages from Extremely Joyful through Dharma Cloud in the past, future, and present that can be grasped?
Subhūti, you should know that all dhāraṇī teachings and all samādhi teachings in the past, future, and present. The intrinsic nature of all dhāraṇī teachings and all samādhi teachings in the past, future, and present is all empty. Within that emptiness, all dhāraṇī teachings and all samādhi teachings in the past, future, and present cannot be grasped. Why? Because all dhāraṇī teachings and all samādhi teachings in the past, future, and present are themselves emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of all dhāraṇī teachings and all samādhi teachings in the past, future, and present that can be grasped?
Subhūti, you should know that the five kinds of eyes and the six supernatural powers in the past, future, and present. The intrinsic nature of the five kinds of eyes and the six supernatural powers in the past, future, and present is all empty. Within that emptiness, the five kinds of eyes and the six supernatural powers in the past, future, and present cannot be grasped. Why? Because the five kinds of eyes and the six supernatural powers in the past, future, and present are themselves emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the five kinds of eyes and the six supernatural powers in the past, future, and present that can be grasped?
Subhūti, you should know that the ten powers of the Tathāgata through the eighteen unshared Buddha qualities in the past, future, and present. The intrinsic nature of the ten powers of the Tathāgata through the eighteen unshared Buddha qualities in the past, future, and present is all empty. Within that emptiness, the ten powers of the Tathāgata through the eighteen unshared Buddha qualities in the past, future, and present cannot be grasped. Why? Because the ten powers of the Tathāgata through the eighteen unshared Buddha qualities in the past, future, and present are themselves emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the ten powers of the Tathāgata through the eighteen unshared Buddha qualities in the past, future, and present that can be grasped?
Subhūti, you should know that the quality of not forgetting and the nature of constant equanimity in the past, future, and present. The intrinsic nature of the quality of not forgetting and the nature of constant equanimity in the past, future, and present is all empty. Within that emptiness, the quality of not forgetting and the nature of constant equanimity in the past, future, and present cannot be grasped. Why? Because the quality of not forgetting and the nature of constant equanimity in the past, future, and present are themselves emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of the quality of not forgetting and the nature of constant equanimity in the past, future, and present that can be grasped?
Subhūti, you should know that omniscient wisdom, path-knowing wisdom, and all-characteristic wisdom in the past, future, and present. The intrinsic nature of omniscient wisdom, path-knowing wisdom, and all-characteristic wisdom in the past, future, and present is all empty. Within that emptiness, omniscient wisdom, path-knowing wisdom, and all-characteristic wisdom in the past, future, and present cannot be grasped. Why? Because omniscient wisdom, path-knowing wisdom, and all-characteristic wisdom in the past, future, and present are themselves emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of omniscient wisdom, path-knowing wisdom, and all-characteristic wisdom in the past, future, and present that can be grasped?
Subhūti, you should know that ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas in the past, future, and present. The intrinsic nature of ordinary beings through Tathāgatas in the past, future, and present is all empty. Within that emptiness, ordinary beings through Tathāgatas in the past, future, and present cannot be grasped. Why? Because ordinary beings through Tathāgatas in the past, future, and present are themselves emptiness. The nature of emptiness is also empty. The nature of emptiness within emptiness cannot even be grasped; how much less could within emptiness there be an intrinsic nature of ordinary beings through Tathāgatas in the past, future, and present that can be grasped?
Because the self, sentient beings, and, broadly speaking, even knowing and seeing cannot be grasped.
Furthermore, Subhūti, the aggregate of form up to the aggregate of consciousness, in the past, future, and present periods, cannot be apprehended. The aggregate of form up to the aggregate of consciousness, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, the own-nature of the aggregate of form up to the own-nature of the aggregate of consciousness, in the past, future, and present periods, cannot be apprehended. Why is this so? Because within equality, even the nature of equality itself cannot be apprehended; how much less can the own-nature of the aggregate of form up to the own-nature of the aggregate of consciousness, in the past, future, and present periods, be attained?
Furthermore, Subhūti, the eye faculty up to the mind faculty, in the past, future, and present periods, cannot be apprehended. The eye faculty up to the mind faculty, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, the own-nature of the eye faculty up to the own-nature of the mind faculty, in the past, future, and present periods, cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the eye faculty up to the own-nature of the mind faculty, in the past, future, and present periods, be attained?
Furthermore, Subhūti, the form sphere up to the dharma sphere, in the past, future, and present periods, cannot be apprehended. The form sphere up to the dharma sphere, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, the own-nature of the form sphere up to the own-nature of the dharma sphere, in the past, future, and present periods, cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the form sphere up to the own-nature of the dharma sphere, in the past, future, and present periods, be attained?
Furthermore, Subhūti, the eye element up to the mind element, in the past, future, and present periods, cannot be apprehended. The eye element up to the mind element, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, the own-nature of the eye element up to the own-nature of the mind element, in the past, future, and present periods, cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the eye element up to the own-nature of the mind element, in the past, future, and present periods, be attained?
Furthermore, Subhūti, the form element up to the dharma element, in the past, future, and present periods, cannot be apprehended. The form element up to the dharma element, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, the own-nature of the form element up to the own-nature of the dharma element, in the past, future, and present periods, cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the form element up to the own-nature of the dharma element, in the past, future, and present periods, be apprehended?
Furthermore, Subhūti, the eye-consciousness element up to the mind-consciousness element, in the past, future, and present periods, cannot be apprehended. The eye-consciousness element up to the mind-consciousness element, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, the own-nature of the eye-consciousness element up to the own-nature of the mind-consciousness element, in the past, future, and present periods, cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the eye-consciousness element up to the own-nature of the mind-consciousness element, in the past, future, and present periods, be apprehended?
Furthermore, Subhūti, eye-contact up to mind-contact, in the past, future, and present periods, cannot be apprehended. Eye-contact up to mind-contact, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, the own-nature of eye-contact up to the own-nature of mind-contact, in the past, future, and present periods, cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of eye-contact up to the own-nature of mind-contact, in the past, future, and present periods, be apprehended?
Furthermore, Subhūti, the feelings arisen conditioned by eye-contact up to the feelings arisen conditioned by mind-contact, in the past, future, and present periods, cannot be apprehended. The feelings arisen conditioned by eye-contact up to the feelings arisen conditioned by mind-contact, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, the own-nature of the feelings arisen conditioned by eye-contact up to the own-nature of the feelings arisen conditioned by mind-contact, in the past, future, and present periods, cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the feelings arisen conditioned by eye-contact up to the own-nature of the feelings arisen conditioned by mind-contact, in the past, future, and present periods, be apprehended?
Furthermore, Subhūti, the earth element up to the consciousness element, in the past, future, and present periods, cannot be apprehended. The earth element up to the consciousness element, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, the own-nature of the earth element up to the own-nature of the consciousness element, in the past, future, and present periods, cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the earth element up to the own-nature of the consciousness element, in the past, future, and present periods, be apprehended?
Furthermore, Subhūti, causes and conditions up to dominant conditions, in the past, future, and present periods, cannot be apprehended. Causes and conditions up to dominant conditions, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, the own-nature of causes and conditions up to the own-nature of dominant conditions, in the past, future, and present periods, cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of causes and conditions up to the own-nature of dominant conditions, in the past, future, and present periods, be attained?
Furthermore, Subhūti, ignorance up to aging-and-death, in the past, future, and present periods, cannot be apprehended. Ignorance up to aging-and-death, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, the own-nature of ignorance up to the own-nature of aging-and-death, in the past, future, and present periods, cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of ignorance up to the own-nature of aging-and-death, in the past, future, and present periods, be attained?
Furthermore, Subhūti, the perfection of generosity up to the perfection of wisdom, in the past, future, and present periods, cannot be apprehended. The perfection of generosity up to the perfection of wisdom, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, the own-nature of the perfection of generosity up to the own-nature of the perfection of wisdom, in the past, future, and present periods, cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the perfection of generosity up to the own-nature of the perfection of wisdom, in the past, future, and present periods, be apprehended?
Furthermore, Subhūti, the four foundations of mindfulness up to the eightfold noble path, in the past, future, and present periods, cannot be apprehended. The four foundations of mindfulness up to the eightfold noble path, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, the own-nature of the four foundations of mindfulness up to the own-nature of the eightfold noble path, in the past, future, and present periods, cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the four foundations of mindfulness up to the own-nature of the eightfold noble path, in the past, future, and present periods, be apprehended?
Furthermore, Subhūti, the four meditative absorptions, the four immeasurables, and the four formless concentrations, in the past, future, and present periods, cannot be apprehended. The four meditative absorptions, the four immeasurables, and the four formless concentrations, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, their own-nature in the past, future, and present periods cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the four meditative absorptions, the four immeasurables, and the four formless concentrations, in the past, future, and present periods, be apprehended?
Furthermore, Subhūti, the liberation doors of emptiness, signlessness, and wishlessness, in the past, future, and present periods, cannot be apprehended. The liberation doors of emptiness, signlessness, and wishlessness, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, their own-nature in the past, future, and present periods cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of emptiness, signlessness, and wishlessness, in the past, future, and present periods, be apprehended?
Furthermore, Subhūti, the eight liberations and the nine successive concentrations, in the past, future, and present periods, cannot be apprehended. The eight liberations and the nine successive concentrations, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, their own-nature in the past, future, and present periods cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the eight liberations and the nine successive concentrations, in the past, future, and present periods, be apprehended?
Furthermore, Subhūti, the stage of Pure Observation up to the stage of the Tathāgata, in the past, future, and present periods, cannot be apprehended. The stage of Pure Observation up to the stage of the Tathāgata, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, the own-nature of the stage of Pure Observation up to the own-nature of the stage of the Tathāgata, in the past, future, and present periods, cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the stage of Pure Observation up to the own-nature of the stage of the Tathāgata, in the past, future, and present periods, be apprehended?
Furthermore, Subhūti, the stage of Joy up to the stage of Dharma Cloud, in the past, future, and present periods, cannot be apprehended. The stage of Joy up to the stage of Dharma Cloud, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, the own-nature of the stage of Joy up to the own-nature of the stage of Dharma Cloud, in the past, future, and present periods, cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the stage of Joy up to the own-nature of the stage of Dharma Cloud, in the past, future, and present periods, be apprehended?
Furthermore, Subhūti, all dhāraṇī teachings and all samādhi teachings, in the past, future, and present periods, cannot be apprehended. All dhāraṇī teachings and all samādhi teachings, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, their own-nature in the past, future, and present periods cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of all dhāraṇī teachings and all samādhi teachings, in the past, future, and present periods, be attained?
Furthermore, Subhūti, the five types of eyes and the six superknowledges, in the past, future, and present periods, cannot be apprehended. The five types of eyes and the six superknowledges, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, their own-nature in the past, future, and present periods cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the five types of eyes and the six superknowledges, in the past, future, and present periods, be apprehended?
Furthermore, Subhūti, the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha, in the past, future, and present periods, cannot be apprehended. The ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, their own-nature in the past, future, and present periods cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha, in the past, future, and present periods, be apprehended?
Furthermore, Subhūti, the dharma of non-forgetfulness and the nature of always maintaining equanimity, in the past, future, and present periods, cannot be apprehended. The dharma of non-forgetfulness and the nature of always maintaining equanimity, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, their own-nature in the past, future, and present periods cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the dharma of non-forgetfulness and the nature of always maintaining equanimity, in the past, future, and present periods, be apprehended?
Furthermore, Subhūti, the wisdom of all-knowing, the wisdom of knowing the paths, and the wisdom of knowing all aspects, in the past, future, and present periods, cannot be apprehended. The wisdom of all-knowing, the wisdom of knowing the paths, and the wisdom of knowing all aspects, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, their own-nature in the past, future, and present periods cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of the wisdom of all-knowing, the wisdom of knowing the paths, and the wisdom of knowing all aspects, in the past, future, and present periods, be apprehended?
Furthermore, Subhūti, ordinary beings, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas, in the past, future, and present periods, cannot be apprehended. Ordinary beings up to Tathāgatas, in the equality of the three periods, also cannot be apprehended. The reason is that, within equality, the own-nature of ordinary beings up to the own-nature of Tathāgatas, in the past, future, and present periods, cannot be apprehended. Why is this so? Because within equality, even the nature of equality cannot be apprehended; how much less can the own-nature of ordinary beings up to the own-nature of Tathāgatas, in the past, future, and present periods, be apprehended?
Because the self, sentient beings, and, broadly speaking, all knowing and seeing, cannot be apprehended. Thus, Subhūti, the great Bodhisattvas abiding in the perfection of wisdom diligently cultivate the equality of the three periods, quickly perfect the wisdom of omniscience. This is called the characteristic of the Great Vehicle’s equality of the three periods of the great Bodhisattvas. If any great Bodhisattva abides in such a characteristic of the Great Vehicle, they surpass all worlds, gods, humans, asuras, and so forth, quickly attain the wisdom of omniscience, and bring benefit and happiness to sentient beings throughout the future ages.
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, excellent, excellent! Now the Tathāgata has skillfully proclaimed such a meaning of the Great Vehicle for the assembly of great Bodhisattvas. Such a Great Vehicle is truly the most honored and supreme. The assemblies of great Bodhisattvas of the past have studied in it and attained the wisdom of omniscience. The assemblies of great Bodhisattvas of the future will study in it and attain the wisdom of omniscience. All assemblies of great Bodhisattvas in the present, throughout the immeasurable, innumerable, boundless worlds in the ten directions, are studying in it and will also attain the wisdom of omniscience. Therefore, the Great Vehicle is most honored and supreme, and can serve as the true, excellent refuge for all assemblies of great Bodhisattvas and for the wisdom of omniscience.”
The Buddha said to Subhūti:
“Indeed, indeed, it is just as you have said! The assemblies of great Bodhisattvas of the past, future, and present can rely upon the Great Vehicle, diligently cultivate and study it, quickly attain the wisdom of omniscience, and bring benefit and happiness to sentient beings until the end of the future age. Therefore, the Great Vehicle is most honored and supreme, surpassing all worlds, gods, humans, asuras, and so forth. Therefore, the assemblies of great Bodhisattvas should diligently study it.”
At that time, Pūrṇa Maitrāyaṇīputra said to the Buddha:
“World-Honored One, previously the Tathāgata instructed Venerable Subhūti to proclaim the perfection of wisdom for the assembly of great Bodhisattvas. Why is it that now he is expounding so many meanings of the Great Vehicle?”
At that time, Subhūti immediately said to the Buddha:
“World-Honored One, from the beginning until now, I have spoken many meanings of the Great Vehicle, but at no time have they contradicted the perfection of wisdom.”
The Buddha said to Subhūti:
“From the beginning until now, your exposition of the many meanings of the Great Vehicle has all followed in accordance with the perfection of wisdom, and there is no place where it is contrary. Why is this so? Because all wholesome dharmas, the factors of enlightenment, whether they are the dharmas of Śrāvakas, the dharmas of Pratyekabuddhas, the dharmas of Bodhisattvas, or the dharmas of Tathāgatas—all such dharmas are entirely included within and deeply enter into the profound perfection of wisdom.”
At that time, Subhūti again said to the Buddha:
“World-Honored One, what are called all wholesome dharmas, the factors of enlightenment, the dharmas of Śrāvakas, the dharmas of Pratyekabuddhas, or the dharmas of Tathāgatas? How are all such dharmas entirely included within and deeply enter into the profound perfection of wisdom?”
The Buddha said to Subhūti:
From the Perfection of Giving to the Perfection of Wisdom, the four Foundations of Mindfulness to the eightfold Noble Path, the four Meditations, the four Immeasurables, the four Formless Absorptions, the liberation methods of Emptiness, Signlessness, and Wishlessness, the eight Liberations, the nine successive Concentrations, the stage of Pure Contemplation up to the stage of the Tathāgata, the stage of Supreme Joy up to the stage of Dharma Cloud, all methods of Dhāraṇī, all methods of Samādhi, the five kinds of eyes, the six supernatural powers, the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha, the quality of not forgetting, the constant equanimity, the Wisdom of All, the Wisdom of the Path Aspect, and the Wisdom of All Aspects. Subhūti, you should know that all such dharmas are all wholesome dharmas, the factors of enlightenment, the dharmas of the Śrāvakas, the dharmas of the Pratyekabuddhas, the dharmas of the Bodhisattvas, and the dharmas of the Tathāgatas. All such dharmas are entirely included within and deeply penetrate the profound Perfection of Wisdom.
Subhūti, you should know that the Great Vehicle, from the Perfection of Giving to the Perfection of Wisdom; the aggregate of form up to the aggregate of consciousness; the eye faculty up to the mind faculty; the eye realm up to the dharma realm; the eye consciousness realm up to the mind consciousness realm; the eye-contact realm up to the mind-contact realm; eye contact up to mind contact; the feelings arising conditioned by eye contact up to the feelings arising conditioned by mind contact; the elements of earth up to the element of consciousness; causes and conditions up to the condition of dominance; ignorance up to aging and death; the Desire Realm, the Form Realm, and the Formless Realm; wholesome dharmas, unwholesome dharmas; indeterminate dharmas, dharmas of learning, dharmas beyond learning, and dharmas that are neither learning nor beyond learning; the four Foundations of Mindfulness up to the eightfold Noble Path; the four Meditations, the four Immeasurables, and the four Formless Absorptions; the eight Liberations and the nine successive Concentrations; the liberation methods of Emptiness, Signlessness, and Wishlessness; the stage of Pure Contemplation up to the stage of the Tathāgata; the stage of Supreme Joy up to the stage of Dharma Cloud; all methods of Dhāraṇī, all methods of Samādhi; the five kinds of eyes and the six supernatural powers; the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha; the quality of not forgetting and the constant equanimity; the Wisdom of All, the Wisdom of the Path Aspect, and the Wisdom of All Aspects; wholesome dharmas and unwholesome dharmas; determinate dharmas and indeterminate dharmas; contaminated dharmas and uncontaminated dharmas; conditioned dharmas and unconditioned dharmas; worldly dharmas and transcendent dharmas; the noble truths of suffering, origin, cessation, and path; emptiness of the internal up to emptiness of the emptiness of self-nature; suchness up to the inconceivable realm; the realm of cessation up to the unconditioned realm; all Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones; the Buddha’s teachings concerning awakening, Bodhi, and Nirvāṇa—all such dharmas are neither in accordance with nor not in accordance with one another. Formless, invisible, without opposition, having one mark, they are called the mark of emptiness. For this reason, from beginning until now, all the meanings of the Great Vehicle that you have taught have all accorded with the Perfection of Wisdom, without any error. The reason is that the Great Vehicle is not different from the Perfection of Wisdom up to the Perfection of Giving. The Perfection of Wisdom up to the Perfection of Giving is also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or the Perfection of Wisdom up to the Perfection of Giving, their nature is non-dual, without two parts.
The Great Vehicle is not different from the four Foundations of Mindfulness up to the eightfold Noble Path. The four Foundations of Mindfulness up to the eightfold Noble Path are also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or the four Foundations of Mindfulness up to the eightfold Noble Path, their nature is non-dual, without two parts.
The Great Vehicle is not different from the four Meditations, the four Immeasurables, and the four Formless Absorptions. The four Meditations, the four Immeasurables, and the four Formless Absorptions are also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or the four Meditations, the four Immeasurables, and the four Formless Absorptions, their nature is non-dual, without two parts.
The Great Vehicle is not different from the eight Liberations and the nine successive Concentrations. The eight Liberations and the nine successive Concentrations are also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or the eight Liberations and the nine successive Concentrations, their nature is non-dual, without two parts.
The Great Vehicle is not different from the liberation methods of Emptiness, Signlessness, and Wishlessness. The liberation methods of Emptiness, Signlessness, and Wishlessness are not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or the liberation methods of Emptiness, Signlessness, and Wishlessness, their nature is non-dual, without two parts.
The Great Vehicle is not different from the stage of Pure Contemplation up to the stage of the Tathāgata. The stage of Pure Contemplation up to the stage of the Tathāgata is also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or the stage of Pure Contemplation up to the stage of the Tathāgata, their nature is non-dual, without two parts.
The Great Vehicle is not different from the stage of Supreme Joy up to the stage of Dharma Cloud. The stage of Supreme Joy up to the stage of Dharma Cloud is also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or the stage of Supreme Joy up to the stage of Dharma Cloud, their nature is non-dual, without two parts.
The Great Vehicle is not different from all methods of Dhāraṇī and all methods of Samādhi. All methods of Dhāraṇī and all methods of Samādhi are also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or all methods of Dhāraṇī and all methods of Samādhi, their nature is non-dual, without two parts.
The Great Vehicle is not different from the five kinds of eyes and the six supernatural powers. The five kinds of eyes and the six supernatural powers are also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or the five kinds of eyes and the six supernatural powers, their nature is non-dual, without two parts.
The Great Vehicle is not different from the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha. The ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha are also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or the ten powers of the Tathāgata up to the eighteen unique qualities of the Buddha, their nature is non-dual, without two parts.
The Great Vehicle is not different from the quality of not forgetting and the constant equanimity. The quality of not forgetting and the constant equanimity are also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or the quality of not forgetting and the constant equanimity, their nature is non-dual, without two parts.
The Great Vehicle is not different from the Wisdom of All, the Wisdom of the Path Aspect, and the Wisdom of All Aspects. The Wisdom of All, the Wisdom of the Path Aspect, and the Wisdom of All Aspects are also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or the Wisdom of All, the Wisdom of the Path Aspect, and the Wisdom of All Aspects, their nature is non-dual, without two parts.
The Great Vehicle is not different from the noble truths of suffering, origin, cessation, and path. The noble truths of suffering, origin, cessation, and path are not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or the noble truths of suffering, origin, cessation, and path, their nature is non-dual, without two parts.
The Great Vehicle is not different from emptiness of the internal up to emptiness of the emptiness of self-nature. Emptiness of the internal up to emptiness of the emptiness of self-nature are also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or emptiness of the internal up to emptiness of the emptiness of self-nature, their nature is non-dual, without two parts.
The Great Vehicle is not different from suchness up to the inconceivable realm. Suchness up to the inconceivable realm is not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or suchness up to the inconceivable realm, their nature is non-dual, without two parts.
The Great Vehicle is not different from the realm of cessation up to the unconditioned realm. The realm of cessation up to the unconditioned realm is also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or the realm of cessation up to the unconditioned realm, their nature is non-dual, without two parts.
The Great Vehicle is not different from wholesome dharmas and unwholesome dharmas. Wholesome dharmas and unwholesome dharmas are also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or wholesome dharmas and unwholesome dharmas, their nature is non-dual, without two parts.
The Great Vehicle is not different from determinate dharmas and indeterminate dharmas. Determinate dharmas and indeterminate dharmas are also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or determinate dharmas and indeterminate dharmas, their nature is non-dual, without two parts.
The Great Vehicle is not different from contaminated dharmas and uncontaminated dharmas. Contaminated dharmas and uncontaminated dharmas are also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or contaminated dharmas and uncontaminated dharmas, their nature is non-dual, without two parts.
The Great Vehicle is not different from worldly dharmas and transcendent dharmas. Worldly dharmas and transcendent dharmas are also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or worldly dharmas and transcendent dharmas, their nature is non-dual, without two parts.
The Great Vehicle is not different from conditioned dharmas and unconditioned dharmas. Conditioned dharmas and unconditioned dharmas are also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or conditioned dharmas and unconditioned dharmas, their nature is non-dual, without two parts.
The Great Vehicle is not different from aggregates, sense bases, and elements. Aggregates, sense bases, and elements are also not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or aggregates, sense bases, and elements, their nature is non-dual, without two parts.
Subhūti, you should know that because of this meaning, from beginning until now, all the meanings of the Great Vehicle that you have spoken have all accorded with the Perfection of Wisdom, without any error. Therefore, teaching the Great Vehicle is teaching the Perfection of Wisdom. Teaching the Perfection of Wisdom is teaching the Great Vehicle. Their names and meanings are both not different.