The Great Prajñāpāramitā Sūtra
Volume 309
Chapter 42: The Inconceivable (2)
The Venerable Subhūti said to the Buddha:
World-Honored One, for what reason can form not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can feeling, perception, volitional formations, and consciousness not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable?
World-Honored One, for what reason can the eye-base not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can the ear-, nose-, tongue-, body-, and mind-bases not be established as having such a nature?
World-Honored One, for what reason can the form-object not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can sound, smell, taste, touch, and mental objects not be established as having such a nature?
World-Honored One, for what reason can the eye-element not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can the form-element, eye-consciousness element, eye-contact, and the feelings arising dependent upon eye-contact not be established as having such a nature?
World-Honored One, for what reason can the ear-element not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can the sound-element, ear-consciousness element, ear-contact, and the feelings arising dependent upon ear-contact not be established as having such a nature?
World-Honored One, for what reason can the nose-element not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can the smell-element, nose-consciousness element, nose-contact, and the feelings arising dependent upon nose-contact not be established as having such a nature?
World-Honored One, for what reason can the tongue-element not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can the taste-element, tongue-consciousness element, tongue-contact, and the feelings arising dependent upon tongue-contact not be established as having such a nature?
World-Honored One, for what reason can the body-element not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can the touch-element, body-consciousness element, body-contact, and the feelings arising dependent upon body-contact not be established as having such a nature?
World-Honored One, for what reason can the mind-element not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can the dharma-element, mind-consciousness element, mind-contact, and the feelings arising dependent upon mind-contact not be established as having such a nature?
World-Honored One, for what reason can the earth element not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can the water, fire, wind, space, and consciousness elements not be established as having such a nature?
World-Honored One, for what reason can ignorance not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress not be established as having such a nature?
World-Honored One, for what reason can the Perfection of Giving (Dāna Pāramitā) not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can the Perfections of Morality, Patience, Diligence, Meditation, and Wisdom (Prajñāpāramitā) not be established as having such a nature?
World-Honored One, for what reason can the emptiness of internal phenomena not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, dispersed emptiness, immutable emptiness, intrinsic emptiness, characteristic emptiness, common-characteristic emptiness, the emptiness of all dharmas, the emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-nature not be established as having such a nature?
World-Honored One, for what reason can suchness (tathatā) not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can the dharma-realm, dharma-nature, non-delusive nature, unchanging nature, equality, the nature free from arising, the fixed nature of dharmas, the abiding nature of dharmas, ultimate reality, the realm of space, and the inconceivable realm not be established as having such a nature?
World-Honored One, for what reason can the Noble Truth of Suffering not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can the Noble Truths of Origin, Cessation, and the Path not be established as having such a nature?
World-Honored One, for what reason can the four meditative absorptions (dhyānas) not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can the four immeasurables and the four formless absorptions not be established as having such a nature?
World-Honored One, for what reason can the eight liberations not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can the eight spheres of mastery, the nine successive absorptions, and the ten totality meditations not be established as having such a nature?
World-Honored One, for what reason can the four foundations of mindfulness not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path not be established as having such a nature?
World-Honored One, for what reason can the liberation gate of Emptiness not be established as having a nature that is inconceivable, indescribable, immeasurable, beyond all calculation, and incomparable? Likewise, why can the liberation gates of Signlessness and Wishlessness not be established as having such a nature?
World-Honored One, for what reason can the ten Bodhisattva stages not be established as having such a nature?
World-Honored One, for what reason can the five kinds of eyes not be established as having such a nature? Likewise, why can the six supernatural powers not be established as having such a nature?
World-Honored One, for what reason can the Buddha’s ten powers not be established as having such a nature? Likewise, why can the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha not be established as having such a nature?
World-Honored One, for what reason can unfailing mindfulness not be established as having such a nature? Likewise, why can constant equanimity not be established as having such a nature?
World-Honored One, for what reason can omniscient knowledge not be established as having such a nature? Likewise, why can knowledge of the paths and knowledge of all aspects not be established as having such a nature?
World-Honored One, for what reason can all dhāraṇī gateways not be established as having such a nature? Likewise, why can all samādhi gateways not be established as having such a nature?
World-Honored One, for what reason can the fruit of Stream-enterer not be established as having such a nature? Likewise, why can the fruits of Once-returner, Non-returner, and Arhat not be established as having such a nature?
World-Honored One, for what reason can the realization of a Pratyekabuddha not be established as having such a nature?
World-Honored One, for what reason can all the practices of great Bodhisattvas not be established as having such a nature?
World-Honored One, for what reason can the unsurpassed enlightenment of all Buddhas not be established as having such a nature?
The Buddha said:
Subhūti, because the nature of form cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the nature of feeling, perception, volitional formations, and consciousness cannot be established, conceived, described, measured, quantified, judged as equal or unequal.
Subhūti, because the nature of the eye-base cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the ear-, nose-, tongue-, body-, and mind-bases cannot be established in this way.
Subhūti, because the nature of the form-object cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, sound, smell, taste, touch, and mental objects cannot be established in this way.
Subhūti, because the nature of the eye-element cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the form-element, eye-consciousness element, eye-contact, and the feelings arising dependent on eye-contact cannot be established in this way.
Subhūti, because the nature of the ear-element cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the sound-element, ear-consciousness element, ear-contact, and the feelings arising dependent on ear-contact cannot be established in this way.
Subhūti, because the nature of the nose-element cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the smell-element, nose-consciousness element, nose-contact, and the feelings arising dependent on nose-contact cannot be established in this way.
Subhūti, because the nature of the tongue-element cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the taste-element, tongue-consciousness element, tongue-contact, and the feelings arising dependent on tongue-contact cannot be established in this way.
Subhūti, because the nature of the body-element cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the touch-element, body-consciousness element, body-contact, and the feelings arising dependent on body-contact cannot be established in this way.
Subhūti, because the nature of the mind-element cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the dharma-element, mind-consciousness element, mind-contact, and the feelings arising dependent on mind-contact cannot be established in this way.
Subhūti, because the nature of the earth element cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the water, fire, wind, space, and consciousness elements cannot be established in this way.
Subhūti, because the nature of ignorance cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress cannot be established in this way.
Subhūti, because the nature of the Perfection of Giving cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the Perfections of Morality, Patience, Diligence, Meditation, and Wisdom cannot be established in this way.
Subhūti, because the nature of the emptiness of internal phenomena cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, all the other forms of emptiness—from the emptiness of external phenomena through the emptiness of the self-nature of non-nature—cannot be established in this way.
Subhūti, because the nature of suchness cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the dharma-realm through the inconceivable realm cannot be established in this way.
Subhūti, because the nature of the Noble Truth of Suffering cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the Noble Truths of Origin, Cessation, and the Path cannot be established in this way.
Subhūti, because the nature of the four dhyānas cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the four immeasurables and the four formless absorptions cannot be established in this way.
Subhūti, because the nature of the eight liberations cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the eight spheres of mastery, nine successive absorptions, and ten totality meditations cannot be established in this way.
Subhūti, because the nature of the four foundations of mindfulness cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the four right efforts through the Noble Eightfold Path cannot be established in this way.
Subhūti, because the nature of the liberation gate of Emptiness cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the liberation gates of Signlessness and Wishlessness cannot be established in this way.
Subhūti, because the nature of the ten Bodhisattva stages cannot be established, conceived, described, measured, quantified, judged as equal or unequal.
Subhūti, because the nature of the five kinds of eyes cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the six supernatural powers cannot be established in this way.
Śāriputra, because the suchness of the Buddha’s ten powers cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha cannot be established in this way.
Subhūti, because the nature of unfailing mindfulness cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the nature of constant equanimity cannot be established in this way.
Subhūti, because the nature of omniscient knowledge cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, knowledge of the paths and knowledge of all aspects cannot be established in this way.
Subhūti, because the nature of all dhāraṇī gateways cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, all samādhi gateways cannot be established in this way.
Subhūti, because the nature of the fruit of Stream-enterer cannot be established, conceived, described, measured, quantified, judged as equal or unequal. Likewise, the fruits of Once-returner, Non-returner, and Arhat cannot be established in this way.
Subhūti, because the nature of the realization of a Pratyekabuddha cannot be established, conceived, described, measured, quantified, judged as equal or unequal.
Subhūti, because the nature of all the practices of great Bodhisattvas cannot be established, conceived, described, measured, quantified, judged as equal or unequal.
Subhūti, because the nature of the unsurpassed enlightenment of all Buddhas cannot be established, conceived, described, measured, quantified, judged as equal or unequal.
The Venerable Subhūti said to the Buddha:
World-Honored One, for what reason can form not be established as having a conceivable nature, describable, measurable, quantifiable, equal or unequal? Likewise, why can feeling, perception, volitional formations, and consciousness not be established in this way?
[The subsequent series of questions repeats the same pattern for all the categories listed above: the sense bases, sense objects, elements, dependent origination, the pāramitās, the various forms of emptiness, suchness, the Noble Truths, meditative attainments, liberations, Bodhisattva stages, the five eyes, six supernormal powers, Buddha qualities, omniscient wisdoms, dhāraṇīs, samādhis, the fruits of the śrāvaka path, the realization of the Pratyekabuddha, all Bodhisattva practices, and the unsurpassed enlightenment of the Buddhas.]
The Buddha said:
Subhūti, because the intrinsic nature of form is inconceivable, indescribable, immeasurable, beyond all calculation, incomparable, and without self-nature, therefore form cannot be established as having a conceivable nature, describable, measurable, quantifiable, equal or unequal. Likewise, because the intrinsic nature of feeling, perception, volitional formations, and consciousness is inconceivable, indescribable, immeasurable, beyond all calculation, incomparable, and without self-nature, they too cannot be established in this way.
The same principle applies throughout: because the intrinsic nature of each category—the sense bases, sense objects, elements, dependent origination, the pāramitās, all forms of emptiness, suchness, the dharma-realm, the Noble Truths, meditative attainments, liberations, Bodhisattva stages, the five eyes, the six supernormal powers, the Buddha’s ten powers, the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, unfailing mindfulness, constant equanimity, omniscient knowledge, knowledge of the paths, knowledge of all aspects, all dhāraṇī gateways, all samādhi gateways, the fruits of Stream-enterer, Once-returner, Non-returner, Arhatship, the realization of a Pratyekabuddha, all Bodhisattva practices, and the unsurpassed enlightenment of all Buddhas—is inconceivable, indescribable, immeasurable, beyond all calculation, incomparable, and without self-nature, none of them can be established as conceivable, describable, measurable, quantifiable, equal or unequal.