THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 56
Chapter 15: CLARIFYING THE GREAT VEHICLE (6)
Subhūti, know that the earth element has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the water, fire, wind, space, and consciousness elements all have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the noble truth of suffering has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the noble truths of origination, cessation, and the path all have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that ignorance has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair all have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that magical illusions have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, dream-states, reflected images, echoes, reflections of light, flowers in empty space, mirages, phantom cities, and magical transformations all have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that inner emptiness has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature all have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the perfection of generosity has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the perfections of pure precepts, patience, energy, meditation, and wisdom all have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the four dhyānas have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the four immeasurables and the four formless concentrations all have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the four foundations of mindfulness have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path all have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the dharma gate of liberation through emptiness has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the dharma gates of liberation through signlessness and wishlessness all have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the five kinds of eyes have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the six supernatural powers all have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the ten powers of the Buddha have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects all have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the stream-enterer who enters an evil path has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the once-returner who returns many times, the non-returner who enters the desire realm, the Great Bodhisattva born for self-benefit, the arhat, pratyekabuddha, and perfectly enlightened Buddha reborn in a future life all have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the stream-entry path and stream-entry fruit have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the once-return path, once-return fruit, non-return path, non-return fruit, arhat path, arhat fruit, pratyekabuddha path, pratyekabuddha fruit, bodhisattva, and tathāgata all have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that names, conceptual designations, verbal expressions, and speech have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure.
Subhūti, know that non-arising, non-cessation, non-defilement, non-purity, signlessness, and the unconditioned have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the beginning, the middle, and the end all have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that coming and going have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that going and standing have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that dharmas of non-arising have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that increasing and decreasing have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the stage of Extreme Joy has no ownership and so cannot be grasped. Why? Because it is ultimately pure. Likewise, the stage of Stainless, the stage of Luminous, the stage of Radiant Wisdom, the stage of Difficult to Conquer, the stage of Manifest, the stage of Far-Reaching, the stage of Immovable, the stage of Excellent Wisdom, and the stage of Cloud of Dharma all have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the stage of Pure Contemplation has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the Lineage Stage, the Eighth Stage, the Stage of Complete Seeing, the Stage of Diminished Defilement, the Stage of Freedom from Desire, the Stage of the Already-Accomplished, the Pratyekabuddha Stage, the Bodhisattva Stage, and the Tathāgata Stage all have no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the complete fulfillment of sentient beings has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the ornamental purification of buddha-lands has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, which dharma cannot be grasped, so that one says the self… cannot be grasped?”
The Buddha taught:
“Subhūti, the nature of the self cannot be grasped, and so one says the self cannot be grasped — through the nature of the seer cannot be grasped, and so one says the seer cannot be grasped. Why? Because the nature of the self through the nature of the seer has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of suchness cannot be grasped, and so one says suchness cannot be grasped — through the nature of the ultimate reality cannot be grasped, and so one says the ultimate reality cannot be grasped. Why? Because the nature of suchness through the nature of the ultimate reality has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of form cannot be grasped, and so one says form cannot be grasped — through the nature of consciousness cannot be grasped, and so one says consciousness cannot be grasped. Why? Because the nature of form through the nature of consciousness has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the eye base cannot be grasped, and so one says the eye base cannot be grasped — through the nature of the mind base cannot be grasped, and so one says the mind base cannot be grasped. Why? Because the nature of the eye base through the nature of the mind base has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the form base cannot be grasped, and so one says the form base cannot be grasped — through the nature of the dharma base cannot be grasped, and so one says the dharma base cannot be grasped. Why? Because the nature of the eye base through the nature of the dharma base has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the eye element cannot be grasped, and so one says the eye element cannot be grasped — through the nature of the feelings arising from eye contact as condition cannot be grasped, and so one says the feelings arising from eye contact as condition cannot be grasped. Why? Because the nature of the eye element through the nature of the feelings arising from eye contact as condition has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the ear element cannot be grasped, and so one says the ear element cannot be grasped — through the nature of the feelings arising from ear contact as condition cannot be grasped, and so one says the feelings arising from ear contact as condition cannot be grasped. Why? Because the nature of the ear element through the nature of the feelings arising from ear contact as condition has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the nose element cannot be grasped, and so one says the nose element cannot be grasped — through the nature of the feelings arising from nose contact as condition cannot be grasped, and so one says the feelings arising from nose contact as condition cannot be grasped. Why? Because the nature of the nose element through the nature of the feelings arising from nose contact as condition has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the tongue element cannot be grasped, and so one says the tongue element cannot be grasped — through the nature of the feelings arising from tongue contact as condition cannot be grasped, and so one says the feelings arising from tongue contact as condition cannot be grasped. Why? Because the nature of the tongue element through the nature of the feelings arising from tongue contact as condition has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the body element cannot be grasped, and so one says the body element cannot be grasped — through the nature of the feelings arising from body contact as condition cannot be grasped, and so one says the feelings arising from body contact as condition cannot be grasped. Why? Because the nature of the body element through the nature of the feelings arising from body contact as condition has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the mind element cannot be grasped, and so one says the mind element cannot be grasped — through the nature of the feelings arising from mind contact as condition cannot be grasped, and so one says the feelings arising from mind contact as condition cannot be grasped. Why? Because the nature of the mind element through the nature of the feelings arising from mind contact as condition has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the earth element cannot be grasped, and so one says the earth element cannot be grasped — through the nature of the consciousness element cannot be grasped, and so one says the consciousness element cannot be grasped. Why? Because the nature of the earth element through the nature of the consciousness element has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the noble truth of suffering cannot be grasped, and so one says the noble truth of suffering cannot be grasped — through the nature of the noble truth of the path cannot be grasped, and so one says the noble truth of the path cannot be grasped. Why? Because the nature of the noble truth of suffering through the nature of the noble truth of the path has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of ignorance cannot be grasped, and so one says ignorance cannot be grasped — through the nature of aging-and-death with sorrow, lamentation, pain, grief, and despair cannot be grasped, and so one says aging-and-death with sorrow, lamentation, pain, grief, and despair cannot be grasped. Why? Because the nature of ignorance through the nature of aging-and-death with sorrow, lamentation, pain, grief, and despair has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of a magical illusion cannot be grasped, and so one says a magical illusion cannot be grasped — through the nature of magical transformation cannot be grasped, and so one says magical transformation cannot be grasped. Why? Because the nature of a magical illusion through the nature of magical transformation has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of inner emptiness cannot be grasped, and so one says inner emptiness cannot be grasped — through the nature of emptiness of non-nature-self-nature cannot be grasped, and so one says emptiness of non-nature-self-nature cannot be grasped. Why? Because the nature of inner emptiness through the nature of emptiness of non-nature-self-nature has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the perfection of generosity cannot be grasped, and so one says the perfection of generosity cannot be grasped — through the nature of the perfection of wisdom cannot be grasped, and so one says the perfection of wisdom cannot be grasped. Why? Because the nature of the perfection of generosity through the nature of the perfection of wisdom has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the four dhyānas cannot be grasped, and so one says the four dhyānas cannot be grasped — through the nature of the four immeasurables and four formless concentrations cannot be grasped, and so one says the four formless concentrations cannot be grasped. Why? Because the nature of the four dhyānas through the nature of the four formless concentrations has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the four foundations of mindfulness cannot be grasped, and so one says the four foundations of mindfulness cannot be grasped — through the nature of the noble eightfold path cannot be grasped, and so one says the noble eightfold path cannot be grasped. Why? Because the nature of the four foundations of mindfulness through the nature of the noble eightfold path has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the dharma gate of liberation through emptiness cannot be grasped, and so one says the dharma gate of liberation through emptiness cannot be grasped — through the nature of the dharma gate of liberation through wishlessness cannot be grasped, and so one says the dharma gate of liberation through wishlessness cannot be grasped. Why? Because the nature of the dharma gate of liberation through emptiness through the nature of the dharma gate of liberation through wishlessness has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the five kinds of eyes cannot be grasped, and so one says the five kinds of eyes cannot be grasped; the nature of the six supernatural powers cannot be grasped, and so one says the six supernatural powers cannot be grasped. Why? Because the nature of the five kinds of eyes and the nature of the six supernatural powers have never already been graspable, will never be graspable, are not currently graspable — because it is ultimately pure.
Subhūti, the nature of the ten powers of the Buddha cannot be grasped, and so one says the ten powers of the Buddha cannot be grasped — through the nature of the wisdom of all aspects cannot be grasped, and so one says the wisdom of all aspects cannot be grasped. Why? Because the nature of the ten powers of the Buddha through the nature of the wisdom of all aspects has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the stream-enterer who enters an evil path cannot be grasped, and so one says the stream-enterer who enters an evil path cannot be grasped — through the nature of the perfectly enlightened Buddha reborn in a future life cannot be grasped, and so one says the perfectly enlightened Buddha reborn in a future life cannot be grasped. Why? Because the nature of the stream-enterer who enters an evil path through the nature of the perfectly enlightened Buddha reborn in a future life has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the stream-entry path and stream-entry fruit cannot be grasped, and so one says the stream-entry path and stream-entry fruit cannot be grasped — through the nature of the tathāgata cannot be grasped, and so one says the tathāgata cannot be grasped. Why? Because the nature of the stream-entry path and stream-entry fruit through the nature of the tathāgata has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of names, conceptual designations, verbal expressions, and speech cannot be grasped, and so one says names, conceptual designations, verbal expressions, and speech cannot be grasped. Why? Because the nature of names, conceptual designations, verbal expressions, and speech has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the dharmas of non-arising, non-cessation, non-defilement, non-purity, signlessness, and the unconditioned cannot be grasped, and so one says non-arising, non-cessation, non-defilement, non-purity, signlessness, and the unconditioned cannot be grasped. Why? Because the nature of the dharmas of non-arising, non-cessation, non-defilement, non-purity, signlessness, and the unconditioned has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the beginning, the middle, and the end cannot be grasped, and so one says the beginning, the middle, and the end cannot be grasped. Why? Because the nature of the beginning, the middle, and the end has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of coming and going cannot be grasped, and so one says coming and going cannot be grasped. Why? Because the nature of coming and going has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of going and standing cannot be grasped, and so one says going and standing cannot be grasped. Why? Because the nature of going and standing has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of birth and death cannot be grasped, and so one says birth and death cannot be grasped. Why? Because the nature of birth and death has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of increasing and decreasing cannot be grasped, and so one says increasing and decreasing cannot be grasped. Why? Because the nature of increasing and decreasing has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the stage of Extreme Joy cannot be grasped, and so one says the stage of Extreme Joy cannot be grasped — through the nature of the stage of Cloud of Dharma cannot be grasped, and so one says the stage of Cloud of Dharma cannot be grasped. Why? Because the nature of the stage of Extreme Joy through the nature of the stage of Cloud of Dharma has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the stage of Pure Contemplation cannot be grasped, and so one says the stage of Pure Contemplation cannot be grasped — through the nature of the stage of the Tathāgata cannot be grasped, and so one says the stage of the Tathāgata cannot be grasped. Why? Because the nature of the stage of Pure Contemplation through the nature of the stage of the Tathāgata has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the complete fulfillment of sentient beings cannot be grasped, and so one says the complete fulfillment of sentient beings cannot be grasped. Why? Because the nature of the complete fulfillment of sentient beings has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the ornamental purification of buddha-lands cannot be grasped, and so one says the ornamental purification of buddha-lands cannot be grasped. Why? Because the nature of the ornamental purification of buddha-lands has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Furthermore, Subhūti, the nature of the dharmas of the perfections of generosity, pure precepts, patience, energy, meditation, and wisdom within inner emptiness cannot be grasped, and so one says the perfections of generosity through wisdom cannot be grasped — through the nature of the perfections of generosity, pure precepts, patience, energy, meditation, and wisdom within the emptiness of non-nature-self-nature cannot be grasped, and so one says the perfections of generosity through wisdom cannot be grasped. Why? Because the nature of the perfections of generosity, pure precepts, patience, energy, meditation, and wisdom within it has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the four dhyānas, four immeasurables, and four formless concentrations within inner emptiness cannot be grasped, and so one says the four dhyānas, four immeasurables, and four formless concentrations cannot be grasped — through the nature of the four dhyānas, four immeasurables, and four formless concentrations within the emptiness of non-nature-self-nature cannot be grasped, and so one says the four dhyānas, four immeasurables, and four formless concentrations cannot be grasped. Why? Because the nature of the four dhyānas, four immeasurables, and four formless concentrations within it has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the four foundations of mindfulness, four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path within inner emptiness cannot be grasped, and so one says the four foundations of mindfulness through the noble eightfold path cannot be grasped — through the nature of the four foundations of mindfulness, four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path within the emptiness of non-nature-self-nature cannot be grasped, and so one says the four foundations of mindfulness through the noble eightfold path cannot be grasped. Why? Because the nature of the four foundations of mindfulness, four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path within it has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the dharma gates of liberation through emptiness, signlessness, and wishlessness within inner emptiness cannot be grasped, and so one says the dharma gates of liberation through emptiness, signlessness, and wishlessness cannot be grasped — through the nature of the dharma gates of liberation through emptiness, signlessness, and wishlessness within the emptiness of non-nature-self-nature cannot be grasped, and so one says the dharma gates of liberation through emptiness, signlessness, and wishlessness cannot be grasped. Why? Because the nature of the dharma gates of liberation through emptiness, signlessness, and wishlessness within it has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the five kinds of eyes and six supernatural powers within inner emptiness cannot be grasped, and so one says the five kinds of eyes and six supernatural powers cannot be grasped — through the nature of the five kinds of eyes and six supernatural powers within the emptiness of non-nature-self-nature cannot be grasped, and so one says the five kinds of eyes and six supernatural powers cannot be grasped. Why? Because the nature of the five kinds of eyes and six supernatural powers within it has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the ten powers of the Buddha, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects within inner emptiness cannot be grasped, and so one says the ten powers of the Buddha through the wisdom of all aspects cannot be grasped — through the nature of the ten powers of the Buddha, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects within the emptiness of non-nature-self-nature cannot be grasped, and so one says the ten powers of the Buddha through the wisdom of all aspects cannot be grasped. Why? Because the nature of the ten powers of the Buddha, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects within it has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the stream-entry path, stream-entry fruit, once-return path, once-return fruit, non-return path, non-return fruit, arhat path, arhat fruit, pratyekabuddha path, pratyekabuddha fruit, bodhisattva, and tathāgata within inner emptiness cannot be grasped, and so one says the stream-entry path and stream-entry fruit through bodhisattva and tathāgata cannot be grasped — through the nature of the stream-entry path, stream-entry fruit, once-return path, once-return fruit, non-return path, non-return fruit, arhat path, arhat fruit, pratyekabuddha path, pratyekabuddha fruit, bodhisattva, and tathāgata within the emptiness of non-nature-self-nature cannot be grasped, and so one says the stream-entry path and stream-entry fruit through bodhisattva and tathāgata cannot be grasped. Why? Because the nature of the stream-entry path, stream-entry fruit, once-return path, once-return fruit, non-return path, non-return fruit, arhat path, arhat fruit, pratyekabuddha path, pratyekabuddha fruit, bodhisattva, and tathāgata within it has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the stages of Extreme Joy, Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma within inner emptiness cannot be grasped, and so one says the stage of Extreme Joy through the stage of Cloud of Dharma cannot be grasped — through the nature of the stages of Extreme Joy, Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma within the emptiness of non-nature-self-nature cannot be grasped, and so one says the stage of Extreme Joy through the stage of Cloud of Dharma cannot be grasped. Why? Because the nature of the stages of Extreme Joy, Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma within it has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the stages of Pure Contemplation, Lineage, Eighth, Complete Seeing, Diminished Defilement, Freedom from Desire, Already-Accomplished, Pratyekabuddha, Bodhisattva, and Tathāgata within inner emptiness cannot be grasped, and so one says the stages of Pure Contemplation through the Tathāgata cannot be grasped — through the nature of the stages of Pure Contemplation, Lineage, Eighth, Complete Seeing, Diminished Defilement, Freedom from Desire, Already-Accomplished, Pratyekabuddha, Bodhisattva, and Tathāgata within the emptiness of non-nature-self-nature cannot be grasped, and so one says the stages of Pure Contemplation through the Tathāgata cannot be grasped. Why? Because the nature of the stages of Pure Contemplation, Lineage, Eighth, Complete Seeing, Diminished Defilement, Freedom from Desire, Already-Accomplished, Pratyekabuddha, Bodhisattva, and Tathāgata within it has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the complete fulfillment of sentient beings within inner emptiness cannot be grasped, and so one says the complete fulfillment of sentient beings cannot be grasped — through the nature of the complete fulfillment of sentient beings within the emptiness of non-nature-self-nature cannot be grasped, and so one says the complete fulfillment of sentient beings cannot be grasped. Why? Because the nature of the complete fulfillment of sentient beings within it has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
Subhūti, the nature of the ornamental purification of buddha-lands within inner emptiness cannot be grasped, and so one says the ornamental purification of buddha-lands cannot be grasped — through the nature of the ornamental purification of buddha-lands within the emptiness of non-nature-self-nature cannot be grasped, and so one says the ornamental purification of buddha-lands cannot be grasped. Why? Because the nature of the ornamental purification of buddha-lands within it has never already been graspable, will never be graspable, is not currently graspable — because it is ultimately pure.
In this way, Subhūti, Great Bodhisattvas, when cultivating the perfection of wisdom, although observing that all dharmas are without ownership, ungraspable, and ultimately pure, therefore do not appear and go by relying on the Great Vehicle. Yet taking non-attainment as the skillful means, they rely on the Great Vehicle to depart from birth and death in the three realms, attain the wisdom of all-knowing, bring benefit and security to all sentient beings, to the very end of future time, never ceasing.
Chapter 16: PRAISING THE GREAT VEHICLE (1)
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, speaking of the Great Vehicle — this Great Vehicle is the most supreme, the most wondrous, surpassing all gods, humans, and asuras in the world. This Great Vehicle is equal to empty space. Just as empty space is capable of encompassing immeasurable, incalculable, and boundless sentient beings, so too the Great Vehicle is capable of encompassing immeasurable, incalculable, and boundless sentient beings. Furthermore, just as empty space does not come, does not go, and does not abide visibly, so too the Great Vehicle does not come, does not go, and does not abide visibly. Furthermore, just as empty space — its before, after, and middle all cannot be grasped — so too the Great Vehicle: its before, after, and middle all cannot be grasped; the three periods of time are equal. Therefore it is called the Great Vehicle.”
The Buddha said to Subhūti:
“Well said, well said, just as you have spoken! The Bodhisattvas’ Great Vehicle is fully equipped with such boundless virtue.”
Subhūti, know that this Great Vehicle is precisely the perfections of generosity, pure precepts, patience, energy, meditation, and wisdom.
Furthermore, Subhūti, know that this Great Vehicle is precisely inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature.
Furthermore, Subhūti, know that this Great Vehicle is precisely the Samādhi of Vigorous Action through the Samādhi of Undefiled Like Empty Space, and the immeasurably many hundreds of thousands of samādhi dharma gates.
Furthermore, Subhūti, know that this Great Vehicle is precisely the four foundations of mindfulness, four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path.
Furthermore, Subhūti, know that this Great Vehicle is precisely the three samādhis through the eighteen unshared qualities of the Buddha.
Furthermore, Subhūti, know that this Great Vehicle is precisely the syllable dhāraṇī dharma gates and all the dhāraṇī dharma gates.
Subhūti, know that all such immeasurable and boundless supreme virtues are all the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhūti, you say: the Great Vehicle is the most supreme, the most wondrous, surpassing all gods, humans, and asuras in the world? Well said, well said, just as you have spoken! Why? Subhūti, if the desire realm were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the desire realm is not suchness, but is false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the form realm and formless realm were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the form realm and formless realm are not suchness, but are false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if form were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because form is not suchness, but is false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if feelings, perceptions, formations, and consciousness were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because feelings, perceptions, formations, and consciousness are not suchness, but are false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the eye base were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the eye base is not suchness, but is false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the ear, nose, tongue, body, and mind bases were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the ear, nose, tongue, body, and mind bases are not suchness, but are false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the form base were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the form base is not suchness, but is false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the sound, smell, taste, touch, and dharma bases were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the sound, smell, taste, touch, and dharma bases are not suchness, but are false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the eye element were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the eye element is not suchness, but is false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition are not suchness, but are false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the ear element were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the ear element is not suchness, but is false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition are not suchness, but are false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the nose element were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the nose element is not suchness, but is false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition are not suchness, but are false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the tongue element were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the tongue element is not suchness, but is false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition are not suchness, but are false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the body element were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the body element is not suchness, but is false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition are not suchness, but are false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the mind element were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the mind element is not suchness, but is false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition are not suchness, but are false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the earth element were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the earth element is not suchness, but is false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the water, fire, wind, space, and consciousness elements were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because the water, fire, wind, space, and consciousness elements are not suchness, but are false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if ignorance were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because ignorance is not suchness, but is false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair were suchness — not false, not inverted, not conventionally displayed, solid, real, permanent, constant, without change, without shift, of true nature — then this Great Vehicle would not be supreme, wondrous, and surpassing all gods, humans, and asuras in the world. But because formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are not suchness, but are false, inverted, conventionally displayed, not solid, not real, not permanent, not constant, subject to change and shift, entirely without true nature — therefore this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.