THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 420
Chapter 21: NON-EXISTENCE OF OWNERSHIP (3)
Furthermore, Subhūti, when speaking of the past Perfection of Giving, the past Perfection of Giving is empty; when speaking of the future and present Perfection of Giving, the future and present Perfection of Giving are empty. When speaking of the past Perfection of Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñā, the past Perfection of Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñā are empty. When speaking of the future and present Perfection of Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñā, the future and present Perfection of Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñā are empty.
Subhūti, within emptiness, the past Perfection of Giving cannot be apprehended. Why? Because the past Perfection of Giving itself is emptiness, and the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be a past Perfection of Giving within emptiness that can be apprehended?
Subhūti, within emptiness, the future and present Perfection of Giving cannot be apprehended. Why? Because the future and present Perfection of Giving itself is emptiness, and the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be a future and present Perfection of Giving within emptiness that can be apprehended?
Subhūti, within emptiness, the past Perfection of Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñā cannot be apprehended. Why? Because the past Perfection of Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñā itself is emptiness, and the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be the past Perfection of Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñā within emptiness that can be apprehended?
Subhūti, within emptiness, the future and present Perfection of Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñā cannot be apprehended. Why? Because the future and present Perfection of Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñā itself is emptiness, and the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be the future and present Perfection of Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñā within emptiness that can be apprehended?
Furthermore, Subhūti, when speaking of the past four Foundations of Mindfulness, the past four Foundations of Mindfulness are empty; when speaking of the future and present four Foundations of Mindfulness, the future and present four Foundations of Mindfulness are empty. When speaking of the past four Right Efforts, four Bases of Spiritual Power, five Faculties, five Powers, seven Factors of Enlightenment, and eightfold Noble Path, the past four Right Efforts up to the past eightfold Noble Path are empty. When speaking of the future and present four Right Efforts up to the eightfold Noble Path, the future and present four Right Efforts up to the eightfold Noble Path are empty.
Subhūti, within emptiness, the past four Foundations of Mindfulness cannot be apprehended. Why? Because the past four Foundations of Mindfulness itself is emptiness, and the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be the past four Foundations of Mindfulness within emptiness that can be apprehended?
Subhūti, within emptiness, the future and present four Foundations of Mindfulness cannot be apprehended. Why? Because the future and present four Foundations of Mindfulness itself is emptiness, and the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be the future and present four Foundations of Mindfulness within emptiness that can be apprehended?
Subhūti, within emptiness, the past four Right Efforts up to the eightfold Noble Path cannot be apprehended. Why? Because the past four Right Efforts up to the eightfold Noble Path itself is emptiness, and the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be the past four Right Efforts up to the eightfold Noble Path within emptiness that can be apprehended?
Subhūti, within emptiness, the future and present four Right Efforts up to the eightfold Noble Path cannot be apprehended. Why? Because the future and present four Right Efforts up to the eightfold Noble Path itself is emptiness, and the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be the future and present four Right Efforts up to the eightfold Noble Path within emptiness that can be apprehended?
Furthermore, Subhūti, likewise, when speaking of the past ten powers of the Buddha, the past ten powers of the Buddha are empty; when speaking of the future and present ten powers of the Buddha, the future and present ten powers of the Buddha are empty. When speaking of the four fearlessnesses, four kinds of unobstructed knowledge, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha in the past, the four fearlessnesses up to the eighteen unique qualities of the Buddha in the past are empty. When speaking of the future and present four fearlessnesses up to the eighteen unique qualities of the Buddha, the future and present four fearlessnesses up to the eighteen unique qualities of the Buddha are empty.
Subhūti, within emptiness, the past ten powers of the Buddha cannot be apprehended. Why? Because the past ten powers of the Buddha itself is emptiness, and the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be the past ten powers of the Buddha within emptiness that can be apprehended?
Subhūti, within emptiness, the future and present ten powers of the Buddha cannot be apprehended. Why? Because the future and present ten powers of the Buddha itself is emptiness, and the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be the future and present ten powers of the Buddha within emptiness that can be apprehended?
Subhūti, within emptiness, the four fearlessnesses up to the eighteen unique qualities of the Buddha in the past cannot be apprehended. Why? Because the four fearlessnesses up to the eighteen unique qualities of the Buddha in the past itself is emptiness, and the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be the four fearlessnesses up to the eighteen unique qualities of the Buddha in the past within emptiness that can be apprehended?
Subhūti, within emptiness, the future and present four fearlessnesses up to the eighteen unique qualities of the Buddha cannot be apprehended. Why? Because the future and present four fearlessnesses up to the eighteen unique qualities of the Buddha itself is emptiness, and the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be the future and present four fearlessnesses up to the eighteen unique qualities of the Buddha within emptiness that can be apprehended?
Furthermore, Subhūti, when speaking of past ordinary beings, past ordinary beings are empty; when speaking of future and present ordinary beings, future and present ordinary beings are empty. When speaking of past Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas, past Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas are empty. When speaking of future and present Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas, future and present Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas are empty.
Subhūti, within emptiness, past ordinary beings cannot be apprehended. Why? Because past ordinary beings themselves are emptiness, and the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be past ordinary beings within emptiness that can be apprehended?
Subhūti, future and present ordinary beings cannot be apprehended. Why? Because future and present ordinary beings themselves are emptiness, and the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be future and present ordinary beings within emptiness that can be apprehended! Because the self, sentient beings, and up to the knower and the perceiver are all non-existent and cannot be apprehended.
Subhūti, within emptiness, past Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas cannot be apprehended. Why? Because past Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas themselves are emptiness, and the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be past Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas within emptiness that can be apprehended?
Subhūti, within emptiness, future and present Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas cannot be apprehended. Why? Because future and present Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas themselves are emptiness, and the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be future and present Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas within emptiness that can be apprehended! Because the self, sentient beings, and up to the knower and the perceiver are all non-existent and cannot be apprehended.
Furthermore, Subhūti, past form cannot be apprehended; future and present form cannot be apprehended; within the equality of the three times, form also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present form cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present form within equality that can be apprehended.
Subhūti, past feeling, perception, formations, and consciousness cannot be apprehended; future and present feeling, perception, formations, and consciousness cannot be apprehended; within the equality of the three times, feeling, perception, formations, and consciousness also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present feeling, perception, formations, and consciousness cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present feeling, perception, formations, and consciousness within equality that can be apprehended.
Furthermore, Subhūti, past eye faculty cannot be apprehended; future and present eye faculty cannot be apprehended; within the equality of the three times, the eye faculty also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present eye faculty cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present eye faculty within equality that can be apprehended.
Subhūti, past ear, nose, tongue, body, and mind faculties cannot be apprehended; future and present ear, nose, tongue, body, and mind faculties cannot be apprehended; within the equality of the three times of ear, nose, tongue, body, and mind faculties, they also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present ear, nose, tongue, body, and mind faculties cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present ear, nose, tongue, body, and mind faculties within equality that can be apprehended.
Furthermore, Subhūti, past form objects cannot be apprehended; future and present form objects cannot be apprehended; within the equality of the three times, form objects also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present form objects cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present form objects within equality that can be apprehended.
Subhūti, past sound, smell, taste, touch, and dharma objects cannot be apprehended; future and present sound, smell, taste, touch, and dharma objects cannot be apprehended; within the equality of the three times, sound, smell, taste, touch, and dharma objects also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present sound, smell, taste, touch, and dharma objects cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present sound, smell, taste, touch, and dharma objects within equality that can be apprehended.
Furthermore, Subhūti, past eye element cannot be apprehended; future and present eye element cannot be apprehended; within the equality of the three times, the eye element also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present eye element cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present eye element within equality that can be apprehended.
Subhūti, past ear, nose, tongue, body, and mind elements cannot be apprehended; future and present ear, nose, tongue, body, and mind elements cannot be apprehended; within the equality of the three times, ear, nose, tongue, body, and mind elements also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present ear, nose, tongue, body, and mind elements cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present ear, nose, tongue, body, and mind elements within equality that can be apprehended.
Furthermore, Subhūti, past form element cannot be apprehended; future and present form element cannot be apprehended; within the equality of the three times, form element also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present form element cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present form element within equality that can be apprehended.
Subhūti, past sound, smell, taste, touch, and dharma elements cannot be apprehended; future and present sound, smell, taste, touch, and dharma elements cannot be apprehended; within the equality of the three times, sound, smell, taste, touch, and dharma elements also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present sound, smell, taste, touch, and dharma elements cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present sound, smell, taste, touch, and dharma elements within equality that can be apprehended.
Furthermore, Subhūti, past eye consciousness element cannot be apprehended; future and present eye consciousness element cannot be apprehended; within the equality of the three times, the eye consciousness element also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present eye consciousness element cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present eye consciousness element within equality that can be apprehended.
Subhūti, past ear, nose, tongue, body, and mind consciousness elements cannot be apprehended; future and present ear, nose, tongue, body, and mind consciousness elements cannot be apprehended; within the equality of the three times, ear, nose, tongue, body, and mind consciousness elements also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present ear, nose, tongue, body, and mind consciousness elements cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present ear, nose, tongue, body, and mind consciousness elements within equality that can be apprehended.
Furthermore, Subhūti, past eye contact cannot be apprehended; future and present eye contact cannot be apprehended; within the equality of the three times, eye contact also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present eye contact cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present eye contact within equality that can be apprehended.
Subhūti, past ear, nose, tongue, body, and mind contact cannot be apprehended; future and present ear, nose, tongue, body, and mind contact cannot be apprehended; within the equality of the three times, ear, nose, tongue, body, and mind contact also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present ear, nose, tongue, body, and mind contact cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present ear, nose, tongue, body, and mind contact within equality that can be apprehended.
Furthermore, Subhūti, feelings arising conditioned by eye contact in the past cannot be apprehended; feelings arising conditioned by eye contact in the future and present cannot be apprehended; within the equality of the three times, feelings arising conditioned by eye contact also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present feelings arising conditioned by eye contact cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present feelings arising conditioned by eye contact within equality that can be apprehended.
Subhūti, feelings arising conditioned by ear, nose, tongue, body, and mind contact in the past cannot be apprehended; feelings arising conditioned by ear, nose, tongue, body, and mind contact in the future and present cannot be apprehended; within the equality of the three times, feelings arising conditioned by ear, nose, tongue, body, and mind contact also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present feelings arising conditioned by ear, nose, tongue, body, and mind contact cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present feelings arising conditioned by ear, nose, tongue, body, and mind contact within equality that can be apprehended.
Furthermore, Subhūti, the past Perfection of Giving cannot be apprehended; the future and present Perfection of Giving cannot be apprehended; within the equality of the three times, the Perfection of Giving also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present Perfection of Giving cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present Perfection of Giving within equality that can be apprehended.
Subhūti, the past Perfection of Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñā cannot be apprehended; the future and present Perfection of Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñā cannot be apprehended; within the equality of the three times, the Perfection of Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñā also cannot be apprehended. Why? Subhūti, because within equality, past, future, and present Perfection of Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñā cannot all be apprehended. Why? Because within equality, even the nature of equality cannot be apprehended, how much less could there be past, future, and present Perfection of Pure Morality, Patience, Diligence, Meditative Absorption, and Prajñā within equality that can be apprehended.
Furthermore, Subhūti, the past four Foundations of Mindfulness cannot be apprehended; the future and present four Foundations of Mindfulness cannot be apprehended; within the equality of the three times, the four Foundations of Mindfulness also cannot be apprehended.
Why? Subhūti, because within equality, the four Foundations of Mindfulness of the past, future, and present cannot be apprehended. Why? Because within equality, even the nature of equality itself cannot be apprehended; how much less can the four Foundations of Mindfulness of the past, future, and present that exist within equality be apprehended.
Subhūti, the four Right Efforts, the four Bases of Supernatural Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path of the past cannot be apprehended; the four Right Efforts through the eightfold Noble Path of the future and present cannot be apprehended; and within the equality of the three times, the four Right Efforts through the eightfold Noble Path also cannot be apprehended. Why? Subhūti, because within equality, the four Right Efforts through the eightfold Noble Path of the past, future, and present cannot all be apprehended. Why? Because within equality, even the nature of equality itself cannot be apprehended; how much less can the four Right Efforts through the eightfold Noble Path of the past, future, and present that exist within equality be apprehended.
Furthermore, Subhūti, likewise, the ten powers of the Buddha of the past cannot be apprehended; the ten powers of the Buddha of the future and present cannot be apprehended; and within the equality of the three times, the ten powers of the Buddha also cannot be apprehended. Why? Subhūti, because within equality, the ten powers of the Buddha of the past, future, and present cannot all be apprehended. Why? Because within equality, even the nature of equality itself cannot be apprehended; how much less can the ten powers of the Buddha of the past, future, and present that exist within equality be apprehended.
Subhūti, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha of the past cannot be apprehended; the four fearlessnesses through the eighteen unique qualities of a Buddha of the future and present cannot be apprehended; and within the equality of the three times, the four fearlessnesses through the eighteen unique qualities of a Buddha also cannot be apprehended. Why? Subhūti, because within equality, the four fearlessnesses through the eighteen unique qualities of a Buddha of the past, future, and present cannot all be apprehended. Why? Because within equality, even the nature of equality itself cannot be apprehended; how much less can the four fearlessnesses through the eighteen unique qualities of a Buddha of the past, future, and present that exist within equality be apprehended.
Furthermore, Subhūti, ordinary beings of the past cannot be apprehended; ordinary beings of the future and present cannot be apprehended; and within the equality of the three times, ordinary beings also cannot be apprehended. Why? Subhūti, because within equality, ordinary beings of the past, future, and present cannot all be apprehended. Why? Because within equality, even the nature of equality itself cannot be apprehended; how much less can ordinary beings of the past, future, and present that exist within equality be apprehended. This is because the self, sentient beings, and even cognition and perception have no inherent existence and cannot be apprehended.
Subhūti, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas of the past cannot be apprehended; Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas of the future and present cannot be apprehended; and within the equality of the three times, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas also cannot be apprehended. Why? Subhūti, because within equality, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas of the past, future, and present cannot all be apprehended. Why? Because within equality, even the nature of equality itself cannot be apprehended; how much less can Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Tathāgatas of the past, future, and present that exist within equality be apprehended. This is because the self, sentient beings, and even cognition and perception have no inherent existence and cannot be apprehended.
Thus, Subhūti, when the great Bodhisattvas cultivate the Perfection of Wisdom and abide in this equality of the three times, they diligently cultivate the wisdom of all aspects; because they do not cling to anything, they quickly attain perfection.
Subhūti, this is called the Great Vehicle of the equality of the three times of the great Bodhisattvas. Any great Bodhisattva who abides in such a Great Vehicle surpasses all gods, humans, asuras, and others in the world, and can quickly attain the wisdom of all aspects, bringing benefit and happiness to all sentient beings.
At that time, the venerable Subhūti said:
“World-Honored One, excellent, excellent! The Tathāgata, Arhat, Perfectly Enlightened One, has skillfully expounded the Dharma of the Great Vehicle of the great Bodhisattvas.
World-Honored One, such a Great Vehicle is the most honored, most victorious, most supreme, and most wondrous. The great Bodhisattvas of the past have studied this Dharma and have been able to attain the wisdom of all aspects, bringing benefit and happiness to all sentient beings. The great Bodhisattvas of the future will study this Dharma and will be able to attain the wisdom of all aspects, bringing benefit and happiness to all sentient beings. The great Bodhisattvas in the present throughout immeasurable, countless, and boundless worlds in the ten directions are studying this Dharma and are able to attain the wisdom of all aspects, bringing benefit and happiness to all sentient beings. Therefore, the Great Vehicle is the most honored, most victorious, most supreme, and most wondrous; it can serve as the supreme support for all great Bodhisattvas and enable great Bodhisattvas to quickly attain the wisdom of all aspects, bringing benefit and happiness to all sentient beings.”
The Buddha said to Subhūti:
“Indeed, indeed, it is exactly as you have said!
Subhūti, the great Bodhisattvas of the past, future, and present all rely upon the Great Vehicle, diligently cultivate and study it, quickly attain the highest unsurpassed Enlightenment, and bring benefit and happiness to sentient beings. Therefore, the Great Vehicle is the most honored, most victorious, most supreme, and most wondrous, surpassing all gods, humans, asuras, and others in the world.”
**Chapter 22: FOLLOWING ALONG**
At that time, the venerable Pūrṇa Maitrāyaṇīputra said to the Buddha:
“World-Honored One, previously the Tathāgata instructed the venerable Subhūti to explain the Perfection of Wisdom to the great Bodhisattvas, so why is he now explaining the Great Vehicle?”
The venerable Subhūti immediately said to the Buddha:
“World-Honored One, what I have explained above regarding the meanings of the Great Vehicle does not contradict the Perfection of Wisdom that has been taught.”
The Buddha said to Subhūti:
“What you have explained above regarding the meanings of the Great Vehicle all follows along with, and does not contradict or go beyond, the Perfection of Wisdom. Why? Subhūti, because all wholesome dharmas, the dharmas of the Factors of Enlightenment, whether the dharmas of Śrāvakas, the dharmas of Pratyekabuddhas, the dharmas of Bodhisattvas, or the dharmas of Tathāgatas—all such things are included within the profound Perfection of Wisdom.”
At that time, Subhūti again said to the Buddha:
“World-Honored One, why are all wholesome dharmas, the dharmas of the Factors of Enlightenment, whether the dharmas of Śrāvakas, the dharmas of Pratyekabuddhas, the dharmas of Bodhisattvas, or the dharmas of Tathāgatas, all included within the profound Perfection of Wisdom?”
The Buddha said to Subhūti:
“Whether it is the Perfection of Giving, the Perfection of Pure Discipline, Patience, Diligence, Meditative Concentration, or the Perfection of Wisdom; or the four Foundations of Mindfulness, or the four Right Efforts, the four Bases of Supernatural Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, the eightfold…
The Noble Path; or the Dharma-door of liberation of Emptiness, or the Dharma-doors of liberation of Signlessness and Wishlessness; or the ten powers of the Buddha, or the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen unshared Buddha-dharmas; or the wisdom of all-knowing, or the wisdom of the aspects of the Path, the wisdom of all aspects; or the dharma of not forgetting, or the nature of always relinquishing; O Subhuti, all such wholesome dharmas and the dharmas belonging to Enlightenment, whether the dharmas of the Śrāvakas, the dharmas of the Pratyekabuddhas, the dharmas of the Bodhisattvas, or the dharmas of the Tathāgatas, are all included within the profound Prajñāpāramitā.
Furthermore, O Subhuti, whether it is the Great Vehicle, or Prajñāpāramitā, or the perfections of Meditation, Vigor, Patience, Pure Precepts, and Giving; or form, or feeling, perception, formations, consciousness; or the eye-base, or the ear, nose, tongue, body, mind bases; or the form-base, or sound, smell, taste, touch, dharma bases; or the eye element, or the ear, nose, tongue, body, mind elements; or the form element, or sound, smell, taste, touch, dharma elements; or the eye-consciousness element, or the ear, nose, tongue, body, mind consciousness elements; or eye-contact, or ear, nose, tongue, body, mind contact; or the feelings arising conditioned by eye-contact, or the feelings arising conditioned by ear, nose, tongue, body, mind contact; or the four meditative absorptions, or the four immeasurables, the four formless concentrations; or the eight liberations, the eight bases of mastery, the nine successive concentrations, the ten all-encompassing bases; or the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold Noble Path; or the Dharma-door of liberation of Emptiness, or the Dharma-doors of liberation of Signlessness and Wishlessness; or wholesome dharmas, or unwholesome dharmas; or determinate dharmas, or indeterminate dharmas; or contaminated dharmas, or uncontaminated dharmas; or conditioned dharmas, or unconditioned dharmas; or worldly dharmas, or supramundane dharmas; or the Noble Truth of suffering, or the Noble Truths of origination, cessation, and the path; or the Desire Realm, or the Form Realm, or the Formless Realm; or inner emptiness, or outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without limits, emptiness of non-dispersed and unchanging nature, emptiness of inherent nature, emptiness of own characteristics and common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of no-nature, emptiness of self-nature, emptiness of the self-nature of emptiness; or the dharma realm, or suchness, ultimate reality, the inconceivable realm, the peaceful realm; or all dhāraṇī Dharma-doors, or all samādhi Dharma-doors; or the ten powers of the Buddha, or the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen unshared Buddha-dharmas; or all Tathāgatas, or the Dharma teachings spoken by Awakened Buddhas, or Bodhi, or Nirvāṇa—none of all such dharmas are in harmony, nor are they not in harmony; they are without form, without perception, without opposition, and have a single characteristic, namely the characteristic of being without characteristics.
O Subhuti, for this reason, the meanings of the Great Vehicle that you previously described all accord with and do not contradict Prajñāpāramitā. Why? O Subhuti, because the Great Vehicle is not different from Prajñāpāramitā, and Prajñāpāramitā is not different from the Great Vehicle; the Great Vehicle is not different from the perfections of Meditation, Vigor, Patience, Pure Precepts, and Giving; and the perfections of Meditation, Vigor, Patience, Pure Precepts, and Giving are not different from the Great Vehicle. Why? Because whether it is the Great Vehicle, Prajñāpāramitā, or the perfections of Meditation, Vigor, Patience, Pure Precepts, and Giving, the nature of these dharmas is non-dual, without two divisions.
O Subhuti, the Great Vehicle is not different from the four foundations of mindfulness, and the four foundations of mindfulness are not different from the Great Vehicle. The Great Vehicle is not different from the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path; the four right efforts up to the eightfold Noble Path are not different from the Great Vehicle. Why? Because whether it is the Great Vehicle, the four foundations of mindfulness, or the four right efforts up to the eightfold Noble Path, the nature of these dharmas is non-dual, without two divisions.
O Subhuti, the Great Vehicle up to the ten powers of the Buddha are not different from one another, and the ten powers of the Buddha are not different from the Great Vehicle. The Great Vehicle is not different from the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unshared Buddha-dharmas; the four fearlessnesses up to the eighteen unshared Buddha-dharmas are not different from the Great Vehicle. Why? Because whether it is the Great Vehicle, the ten powers of the Buddha, or the four fearlessnesses up to the eighteen unshared Buddha-dharmas, the nature of these dharmas is non-dual, without two divisions.
O Subhuti, for this reason, the meanings of the Great Vehicle that you previously described all accord with and do not contradict Prajñāpāramitā. To speak of the Great Vehicle is to speak of Prajñāpāramitā; to speak of Prajñāpāramitā is to speak of the Great Vehicle, because the meanings of these two names are not different.
**Chapter 23: WITHOUT LIMIT (1)**
At that time, the Venerable Subhuti said to the Buddha:
“World-Honored One, all the Great Bodhisattvas of the past do not exist as possessions and cannot be apprehended; all the Great Bodhisattvas of the future do not exist as possessions and cannot be apprehended; all the Great Bodhisattvas of the present do not exist as possessions and cannot be apprehended.
World-Honored One, form is without limit; therefore, it should be known that Great Bodhisattvas are also without limit. Feeling, perception, formations, and consciousness are without limit; therefore, it should be known that Great Bodhisattvas are also without limit.
World-Honored One, the eye-base is without limit; therefore, it should be known that Great Bodhisattvas are also without limit. The ear, nose, tongue, body, and mind bases are without limit; therefore, it should be known that Great Bodhisattvas are also without limit.
World-Honored One, the form-base is without limit; therefore, it should be known that Great Bodhisattvas are also without limit. Sound, smell, taste, touch, and dharma bases are without limit; therefore, it should be known that Great Bodhisattvas are also without limit.
World-Honored One, the eye element is without limit; therefore, it should be known that Great Bodhisattvas are also without limit. The ear, nose, tongue, body, and mind elements are without limit; therefore, it should be known that Great Bodhisattvas are also without limit.
World-Honored One, the form element is without limit; therefore, it should be known that Great Bodhisattvas are also without limit. Sound, smell, taste, touch, and dharma elements are without limit; therefore, it should be known that Great Bodhisattvas are also without limit.
World-Honored One, the eye-consciousness element is without limit; therefore, it should be known that Great Bodhisattvas are also without limit. The ear, nose, tongue, body, and mind consciousness elements are without limit; therefore, it should be known that Great Bodhisattvas are also without limit.
World-Honored One, eye-contact is without limit; therefore, it should be known that Great Bodhisattvas are also without limit. Ear, nose, tongue, body, and mind contact are without limit; therefore, it should be known that Great Bodhisattvas are also without limit.
World-Honored One, the feelings arising conditioned by eye-contact are without limit; therefore, it should be known that Great Bodhisattvas are also without limit. The feelings arising conditioned by ear, nose, tongue, body, and mind contact are without limit; therefore, it should be known that Great Bodhisattvas are also without limit.
World-Honored One, the Perfection of Giving is without limit; therefore, it should be known that Great Bodhisattvas are also without limit. The Perfections of Pure Precepts, Patience, Vigor, Meditation, and Prajñā are without limit; therefore, it should be known that Great Bodhisattvas are also without limit.”
O World-Honored One, the four foundations of mindfulness are without limit; therefore, it should be known that the Great Bodhisattva is also without limit. The four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are without limit; therefore, it should be known that the Great Bodhisattva is also without limit.
O World-Honored One, the liberation door of Emptiness is without limit; therefore, it should be known that the Great Bodhisattva is also without limit. The liberation doors of Signlessness and Wishlessness are without limit; therefore, it should be known that the Great Bodhisattva is also without limit.
O World-Honored One, the ten powers of the Buddha are without limit; therefore, it should be known that the Great Bodhisattva is also without limit. The four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen uncommon Buddha qualities are without limit; therefore, it should be known that the Great Bodhisattva is also without limit.
O World-Honored One, the emptiness of the internal is without limit; therefore, it should be known that the Great Bodhisattva is also without limit. The emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion and non-change, the emptiness of inherent nature, the emptiness of own characteristics and common characteristics, the emptiness of all phenomena, the emptiness of that which cannot be grasped, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the non-nature and self-nature are without limit; therefore, it should be known that the Great Bodhisattva is also without limit.
O World-Honored One, the Dharma realm is without limit; therefore, it should be known that the Great Bodhisattva is also without limit. Suchness, ultimate reality, the inconceivable realm, the peaceful realm… are without limit; therefore, it should be known that the Great Bodhisattva is also without limit.
O World-Honored One, the Śrāvaka vehicle is without limit; therefore, it should be known that the Great Bodhisattva is also without limit. The Pratyekabuddha vehicle and the Great Vehicle are without limit; therefore, it should be known that the Great Bodhisattva is also without limit.
O World-Honored One, within form itself, the Great Bodhisattva is without possession and cannot be apprehended; apart from form, the Great Bodhisattva is without possession and cannot be apprehended. Within feeling, perception, formations, and consciousness themselves, the Great Bodhisattva is without possession and cannot be apprehended; apart from feeling, perception, formations, and consciousness, the Great Bodhisattva is without possession and cannot be apprehended.
O World-Honored One, within the eye sense-base itself, the Great Bodhisattva is without possession and cannot be apprehended; apart from the eye sense-base, the Great Bodhisattva is without possession and cannot be apprehended. Within the ear, nose, tongue, body, and mind sense-bases themselves, the Great Bodhisattva is without possession and cannot be apprehended; apart from the ear, nose, tongue, body, and mind sense-bases, the Great Bodhisattva is without possession and cannot be apprehended.
O World-Honored One, within the form sense-field itself, the Great Bodhisattva is without possession and cannot be apprehended; apart from the form sense-field, the Great Bodhisattva is without possession and cannot be apprehended. Within sound, smell, taste, touch, and phenomena sense-fields themselves, the Great Bodhisattva is without possession and cannot be apprehended; apart from sound, smell, taste, touch, and phenomena sense-fields, the Great Bodhisattva is without possession and cannot be apprehended.
O World-Honored One, within the eye element itself, the Great Bodhisattva is without possession and cannot be apprehended; apart from the eye element, the Great Bodhisattva is without possession and cannot be apprehended. Within the ear, nose, tongue, body, and mind elements themselves, the Great Bodhisattva is without possession and cannot be apprehended; apart from the ear, nose, tongue, body, and mind elements, the Great Bodhisattva is without possession and cannot be apprehended.
O World-Honored One, within the form element itself, the Great Bodhisattva is without possession and cannot be apprehended; apart from the form element, the Great Bodhisattva is without possession and cannot be apprehended. Within sound, smell, taste, touch, and phenomena elements themselves, the Great Bodhisattva is without possession and cannot be apprehended; apart from sound, smell, taste, touch, and phenomena elements, the Great Bodhisattva is without possession and cannot be apprehended.
O World-Honored One, within the eye consciousness element itself, the Great Bodhisattva is without possession and cannot be apprehended; apart from the eye consciousness element, the Great Bodhisattva is without possession and cannot be apprehended. Within the ear, nose, tongue, body, and mind consciousness elements themselves, the Great Bodhisattva is without possession and cannot be apprehended; apart from the ear, nose, tongue, body, and mind consciousness elements, the Great Bodhisattva is without possession and cannot be apprehended.
O World-Honored One, within eye-contact itself, the Great Bodhisattva is without possession and cannot be apprehended; apart from eye-contact, the Great Bodhisattva is without possession and cannot be apprehended. Within ear, nose, tongue, body, and mind contact themselves, the Great Bodhisattva is without possession and cannot be apprehended; apart from ear, nose, tongue, body, and mind contact, the Great Bodhisattva is without possession and cannot be apprehended.
O World-Honored One, within the feelings arisen dependent upon eye-contact as condition, the Great Bodhisattva is without possession and cannot be apprehended; apart from the feelings arisen dependent upon eye-contact as condition, the Great Bodhisattva is without possession and cannot be apprehended. Within the feelings arisen dependent upon ear, nose, tongue, body, and mind contact as conditions, the Great Bodhisattva is without possession and cannot be apprehended; apart from the feelings arisen dependent upon ear, nose, tongue, body, and mind contact as conditions, the Great Bodhisattva is without possession and cannot be apprehended.
O World-Honored One, within the perfection of giving itself, the Great Bodhisattva is without possession and cannot be apprehended; apart from the perfection of giving, the Great Bodhisattva is without possession and cannot be apprehended. Within morality, patience, diligence, meditative concentration, and wisdom perfections themselves, the Great Bodhisattva is without possession and cannot be apprehended; apart from morality, patience, diligence, meditative concentration, and wisdom perfections, the Great Bodhisattva is without possession and cannot be apprehended.
O World-Honored One, within the four foundations of mindfulness themselves, the Great Bodhisattva is without possession and cannot be apprehended; apart from the four foundations of mindfulness, the Great Bodhisattva is without possession and cannot be apprehended. Within the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path themselves, the Great Bodhisattva is without possession and cannot be apprehended; apart from the four right efforts up to the eightfold noble path, the Great Bodhisattva is without possession and cannot be apprehended.
O World-Honored One, within the liberation door of Emptiness itself, the Great Bodhisattva is without possession and cannot be apprehended; apart from the liberation door of Emptiness, the Great Bodhisattva is without possession and cannot be apprehended. Within the liberation doors of Signlessness and Wishlessness themselves, the Great Bodhisattva is without possession and cannot be apprehended; apart from the liberation doors of Signlessness and Wishlessness, the Great Bodhisattva is without possession and cannot be apprehended.
O World-Honored One, within the ten powers of the Buddha themselves, the Great Bodhisattva is without possession and cannot be apprehended; apart from the ten powers of the Buddha, the Great Bodhisattva is without possession and cannot be apprehended. Within the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen uncommon Buddha qualities themselves, the Great Bodhisattva is without possession and cannot be apprehended; apart from the four fearlessnesses up to the eighteen uncommon Buddha qualities, the Great Bodhisattva is without possession and cannot be apprehended.
O World-Honored One, within the emptiness of the internal itself, the Great Bodhisattva is without possession and cannot be apprehended; apart from the emptiness of the internal, the Great Bodhisattva is without possession and cannot be apprehended. Within the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion and non-change, the emptiness of inherent nature, the emptiness of own characteristics and common characteristics, the emptiness of all phenomena, the emptiness of that which cannot be grasped, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the non-nature and self-nature themselves, the Great Bodhisattva is without possession and cannot be apprehended; apart from the emptiness of the external up to the emptiness of the non-nature and self-nature, the Great Bodhisattva is without possession and cannot be apprehended.
O World-Honored One, within the Dharma realm itself, the Great Bodhisattva is without possession and cannot be apprehended; apart from the Dharma realm, the Great Bodhisattva is without possession and cannot be apprehended. Within suchness, ultimate reality, the inconceivable realm, the peaceful realm…, the Great Bodhisattva is without possession and cannot be apprehended; apart from suchness, ultimate reality, the inconceivable realm, the peaceful realm…, the Great Bodhisattva is without possession and cannot be apprehended.
O World-Honored One, within the Śrāvaka vehicle itself, the Great Bodhisattva is without possession and cannot be apprehended; apart from the Śrāvaka vehicle, the Great Bodhisattva is without possession and cannot be apprehended. Within the Pratyekabuddha vehicle and the Great Vehicle themselves, the Great Bodhisattva is without possession and cannot be apprehended; apart from the Pratyekabuddha vehicle and the Great Vehicle, the Great Bodhisattva is without possession and cannot be apprehended.
O World-Honored One, regarding all such phenomena, even if I use all means, in all places and at all times, and seek for the Great Bodhisattvas, yet I still completely cannot see them and completely cannot obtain them, then how could I teach and transmit Prajñāpāramitā to the Great Bodhisattvas?
O World-Honored One, when speaking of the Great Bodhisattvas, the Great Bodhisattvas exist only as mere designations and completely lack inherent nature. Just as when speaking of the self and so forth, ultimately there is no arising, only a mere designation, completely without inherent nature. The same is true of all phenomena, because ultimately they do not arise; they exist only as mere designations and completely lack inherent nature.
O World-Honored One, what is meant by form being ultimately non-arising? What is meant by feeling, perception, formations, and consciousness being ultimately non-arising?
O World-Honored One, if they are ultimately non-arising, then there is no designation called form, nor are there designations called feeling, perception, formations, and consciousness.
O World-Honored One, what is meant by the eye sense-base being ultimately non-arising? What is meant by the ear, nose, tongue, body, and mind sense-bases being ultimately non-arising?
O World-Honored One, if they are ultimately non-arising, then there is no designation called the eye sense-base, nor are there designations called the ear, nose, tongue, body, and mind sense-bases.
O World-Honored One, what is meant by the form sense-field being ultimately non-arising? What is meant by sound, smell, taste, touch, and phenomena sense-fields being ultimately non-arising?
O World-Honored One, if they are ultimately non-arising, then there is no designation called the form sense-field, nor are there designations called sound, smell, taste, touch, and phenomena sense-fields.
O World-Honored One, what is meant by the eye element being ultimately non-arising? What is meant by the ear, nose, tongue, body, and mind elements being ultimately non-arising?
O World-Honored One, if they are ultimately non-arising, then there is no designation called the eye element, nor are there designations called the ear, nose, tongue, body, and mind elements.
O World-Honored One, what is meant by the form element being ultimately non-arising? What is meant by sound, smell, taste, touch, and phenomena elements being ultimately non-arising?
O World-Honored One, if they are ultimately non-arising, then there is no designation called the form element, nor are there designations called sound, smell, taste, touch, and phenomena elements.
O World-Honored One, what is meant by the eye consciousness element being ultimately non-arising? What is meant by the ear, nose, tongue, body, and mind consciousness elements being ultimately non-arising?
O World-Honored One, if they are ultimately non-arising, then there is no designation called the eye consciousness element, nor are there designations called the ear, nose, tongue, body, and mind consciousness elements.
O World-Honored One, what is meant by eye-contact being ultimately non-arising? What is meant by ear, nose, tongue, body, and mind contact being ultimately non-arising?
O World-Honored One, if they are ultimately non-arising, then there is no designation called eye-contact, nor are there designations called ear, nose, tongue, body, and mind contact.
O World-Honored One, what is meant by the feelings arisen dependent upon eye-contact as condition being ultimately non-arising? What is meant by the feelings arisen dependent upon ear, nose, tongue, body, and mind contact as conditions being ultimately non-arising?
O World-Honored One, if they are ultimately non-arising, then there is no designation called the feelings arisen dependent upon eye-contact as condition, nor are there designations called the feelings arisen dependent upon ear, nose, tongue, body, and mind contact as conditions.
O World-Honored One, what is meant by the perfection of giving being ultimately non-arising? What is meant by morality, patience, diligence, meditative concentration, and wisdom perfections being ultimately non-arising?
O World-Honored One, if they are ultimately non-arising, then there is no designation called the perfection of giving, nor are there designations called morality, patience, diligence, meditative concentration, and wisdom perfections.
O World-Honored One, what is meant by the four foundations of mindfulness being ultimately non-arising? What is meant by the four right efforts up to the eightfold noble path being ultimately non-arising?
O World-Honored One, if they are ultimately non-arising, then there is no designation called the four foundations of mindfulness, nor are there designations called the four right efforts up to the eightfold noble path.
O World-Honored One, what is meant by the liberation door of Emptiness being ultimately non-arising? What is meant by the liberation doors of Signlessness and Wishlessness being ultimately non-arising?
O World-Honored One, if they are ultimately non-arising, then there is no designation called the liberation door of Emptiness, nor are there designations called the liberation doors of Signlessness and Wishlessness.
O World-Honored One, what is meant by the ten powers of the Buddha being ultimately non-arising? What is meant by the four fearlessnesses up to the eighteen uncommon Buddha qualities being ultimately non-arising?
O World-Honored One, if they are ultimately non-arising, then there is no designation called the ten powers of the Buddha, nor are there designations called the four fearlessnesses up to the eighteen uncommon Buddha qualities.
O World-Honored One, what is meant by the emptiness of the internal being ultimately non-arising? What is meant by the emptiness of the external up to the emptiness of the non-nature and self-nature being ultimately non-arising?
O World-Honored One, if they are ultimately non-arising, then there is no designation called the emptiness of the internal, nor are there designations called the emptiness of the external up to the emptiness of the non-nature and self-nature.
O World-Honored One, what is meant by the Dharma realm being ultimately non-arising? What is meant by suchness, ultimate reality, the inconceivable realm, the peaceful realm… being ultimately non-arising?
O World-Honored One, if they are ultimately non-arising, then there is no designation called the Dharma realm, nor are there designations called suchness, ultimate reality, the inconceivable realm, the peaceful realm…
O World-Honored One, what is meant by the Śrāvaka vehicle being ultimately non-arising? What is meant by the Pratyekabuddha vehicle and the Great Vehicle being ultimately non-arising?
O World-Honored One, if they are ultimately non-arising, then there is no designation called the Śrāvaka vehicle, nor are there designations called the Pratyekabuddha vehicle and the Great Vehicle.
O World-Honored One, how could I take Prajñāpāramitā, which is ultimately non-arising, and teach and transmit it to Great Bodhisattvas who are ultimately non-arising? O World-Honored One, if one is separated from ultimate non-arising, then there is no Great Bodhisattva who can practice the unsurpassed state of Enlightenment.
O World-Honored One, any Great Bodhisattva who, upon hearing such words, does not have a mind that sinks down, nor becomes worried, regretful, terrified, or afraid, should be known as a Great Bodhisattva who is able to practice Prajñāpāramitā.