Tuesday, June 14, 2022

Prajnaparamita-18K - Chapter 19 - Surpassing the World - 319

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 319
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 19 - Surpassing the World

Source: https://read.84000.co/translation/toh10.html

More Analysis of Mahayana Sutras : https://www.gilehtblog.com/2021/03/table-of-content.html


19. SURPASSING – The Great Vehicle surpasses the apparent world.

(i.e. Résumé:
[Surpassing] The Great Vehicle (the practice of the six perfection …) surpasses all dharmas, the three spheres (subject, relation / action, object), apparent opposites, the two truths (dependent origination / production and emptiness), the three stages of becoming or three times (origination / past, duration / / change / present, cessation / future), the irreducible elements (earth, water, fire, wind, space, consciousness), suchness, omniscience, Buddhahood, nirvana, all description / conceptualisation, discrimination / differentiations / dualities ('this', 'non-this', both together, neither – for whatever 'this' is), forms / matter-energy, space & time; all words, concepts, ideas, philosophies, teachings, views, methods, practices, levels, goals — because all dharmas (physical, conceptual, mental; past, present, future; entities, characteristics / properties / qualities / marks / signs / relations / oppositions / activities, names / labels) are conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances, merely labeled / imputed by the mind <==> thus empty of inherent existence; and vice versa. Because all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' Because the Great Vehicle refutes all extremes & middle, all dualistic conceptual proliferations, all defining limitations, all conditioning / karma.
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Logic: Because of being empty of inherent existence <==> because dependently co-arisen / interdependent, then all dharmas – including the Great Vehicle and Suchness – are not 'this', not 'non-this', not both together, not neither – for whatever 'this' is; and vice versa. Meaning not describable / conceivable / understood by our flawed dualistic conceptual conditioned ordinary mind(s), not indescribable / inconceivable / misunderstood, not both together, not neither.
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It is the practice without practicing of the six paramitas …, the eighteen emptinesses …
The Great Vehicle‍ is a vehicle equally of the three time periods.
The Great vehicle is like space & time; useful but still cannot be seen / apprehended in absolute terms, just conventionally / relatively / inter-subjectively.
It transcends causality, space & time – with the Union of the three times [U3T].
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The Great vehicle surpasses the world because everything in the world – including all dharmas with their marks / signs and names / labels, the five aggregates, the eighteen elements, the irreducible elements, the four noble truths, the twelve links of dependent origination, the three Jewels, the three kayas, the six perfections, all types of mindfulness / mental stabilisations / concentrations / meditations, all the levels, all other dharmas of the path, the three spheres [3S] of any type of relations / actions, the apparent opposites [opp] of any duality / triad / quads / etc., even the two truths [2T] themselves (dependent origination / causality and the emptinesses), even space & time, even suchness [U2T], all types of knowledges, awakening / omniscience, the Great Vehicle itself –, is like an inconceivable Union of being empty of inherent existence [T2] <==> and being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1] [U2T], merely labeled / imputed by the mind [U3S], indescribable / inconceivable, beyond all dualities [Uopp], beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
-
The Great Vehicle, like space, has room for infinite, countless beings beyond measure.
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All dharmas are unmoving. They do not go anywhere, they do not come from anywhere, and they do not remain anywhere.
All dharmas are without any inherently existing three stages of becoming or three times: (i) origination / beginning / birth / coming / before / past, (ii) duration / middle / life / staying / change / during / present, (iii) cessation / ending / death / going / after / future – or cause, existence, functionality –. The three stages of becoming, or three times, are empty of inherent existence <==> because dependently co-arisen / interdependent, merely labeled / imputed by the mind. And vice versa. They are not existent, not non-existent, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, no tboth together, not neither,  and there is no fifth. Meaning indescribable / inconceivable.
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"Because of being empty of inherent existence, all dharmas are not 'this', not 'non-this', not both together, not neither; not permanent, not impermanent, not both together (neutral), not neither." (chapter 14 - Neither Bound nor Freed)
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The Great Vehicle is about directly realising the inconceivable true nature & dynamic of Reality as it is here & now, the inconceivable Union of the Two Truths about all dharmas [U2T / U2T-3S, U2T-opp, U2T/2T), and acting more and more in accord with it. It surpasses everything in the three worlds, because everything is like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T], and the path is about directly realising that and getting free from all the illusions. It is Great because it does not hold any absolute.
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It is a Great Vehicle because it refutes all extremes & middle, not just one extreme (inherent existence): because it views all dharmas as like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means, merely labeled / imputed by the mind, not completely non-existent / non-caused / non-functional <==> thus empty of inherent existence, not really existent / caused / functional. And vice versa: one aspect / truth implies / proves / enables the other [U2T]. Because all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]. That all dharmas are not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth, not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning the true nature & dynamic of all dharmas is indescribable / inconceivable. That is the Middle Way free from all extremes & middle. Extremes like (i) existence / causality / dependent origination [T1-only], (ii) non-existence / nothingness / mere-emptiness [T2-only], (iii) both existence & non-existence together / the two truth together as different and in opposition [2T], (iv) not neither existence nor non-existence as if the etrow truths were identical and one [1T].)

Then venerable Subhūti said to the Lord, "Lord, you say this‍ — 'Great Vehicle'‍ — again and again.
It surpasses the world with its gods, humans, and asuras and goes forth.
Is that why it is called a Great Vehicle? 327

"Lord, that vehicle is equal to space.

To illustrate, Lord, just as space has room for infinite, countless beings beyond measure,

the Great Vehicle also, Lord, has room 328 for infinite, countless beings beyond measure.

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Such, Lord, is the Great Vehicle of bodhisattva great beings. Lord,

you cannot apprehend [in absolute terms] the Great Vehicle coming, going, or remaining,

you cannot apprehend [in absolute terms] a prior limit,

cannot apprehend [in absolute terms] a later limit, and

cannot apprehend [in absolute terms] a middle either.



"To illustrate, Lord, just as

you cannot apprehend [in absolute terms] space coming,

cannot apprehend [in absolute terms] it going, and

cannot apprehend [in absolute terms] it remaining,
-

you cannot apprehend [in absolute terms] the Great Vehicle coming,

cannot apprehend [in absolute terms] it going, and

cannot apprehend [in absolute terms] it remaining either.



"To illustrate, Lord, just as, because of the equality of the three time periods,

you cannot apprehend [in absolute terms] space's prior limit,

cannot apprehend [in absolute terms] its later limit, and

cannot apprehend [in absolute terms] its middle, similarly, Lord,

-

you cannot apprehend [in absolute terms] the Great Vehicle's prior limit,

cannot apprehend [in absolute terms] its later limit, and

cannot apprehend [in absolute terms] its middle either.

This, Lord‍ — that is, the Great Vehicle‍ — is a vehicle equally of the three time periods. [F.191.a]

That is why 'Great Vehicle' is said again and again."
-

(i.e. All dharmas are without any inherently existing three stages of becoming or three times: (i) origination / beginning / birth / coming / before / past, (ii) duration / middle / life / staying / change / during / present, (iii) cessation / ending / death / going / after / future – or cause, existence, functionality –. The three stages of becoming, or three times, are empty of inherent existence <==> because dependently co-arisen / interdependent, merely labeled / imputed by the mind. And vice versa. They are not existent, not non-existent, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, no tboth together, not neither,  and there is no fifth. Meaning indescribable / inconceivable.)

"Exactly so, Subhūti, exactly so!" the Lord replied.

"The bodhisattva great beings' Great Vehicle is this, namely, the six perfections

 — the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom.

That is called the bodhisattva great beings' Great Vehicle.



"Furthermore, Subhūti, the bodhisattva great beings' Great Vehicle is this:

all the dhāraṇī gateways, all the meditative stabilization gateways from the śūraṅgama meditative stabilization up to the ākāśāsaṃga­vimukti­nirupalepa meditative stabilization.

That is called the bodhisattva great beings' Great Vehicle.



"Furthermore, Subhūti, the bodhisattva great beings' Great Vehicle is this:

inner emptiness, up to the emptiness that is the non-existence of an intrinsic nature.

That is called the bodhisattva great beings' Great Vehicle.



"Furthermore, Subhūti, the bodhisattva great beings' Great Vehicle is this:

the four applications of mindfulness, the four right efforts, the four legs of miraculous power, the five faculties, the five powers, the seven limbs of awakening, and the eightfold noble path, as well as the ten powers of a tathāgata, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha.

That is called the bodhisattva great beings' Great Vehicle.

"Furthermore, Subhūti, where you have said,

'This Great Vehicle [F.191.b] surpasses the world with its gods, humans, and asuras and goes forth (i.e. supasses the three realms),'

what is 'the world with its gods, humans, and asuras,'
namely, the desire realm, form realm, and formless realm?



"Here, Subhūti, if the desire realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T]

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because the desire realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change [T1 - still conventionally dependently co-appearing & relatively functional / useful], not [inherently] existent [T2 - empty], and non [inherently existent] existent [U2T]
that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)
-
(i.e. It is a Great Vehicle because it refutes all extremes & middle, not just one extreme (inherent existence): because it views all dharmas as like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means, merely labeled / imputed by the mind, not completely non-existent / non-caused / non-functional <==> thus empty of inherent existence, not really existent / caused / functional. And vice versa: one aspect / truth implies / proves / enables the other [U2T]. Because all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]. That all dharmas are not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth, not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning the true nature & dynamic of all dharmas is indescribable / inconceivable. That is the Middle Way free from all extremes & middle. Extremes like (i) existence / causality / dependent origination [T1-only], (ii) non-existence / nothingness / mere-emptiness [T2-only], (iii) both existence & non-existence together / the two truth together as different and in opposition [2T], (iv) not neither existence nor non-existence as if the etrow truths were identical and one [1T].)



"Subhūti, if the form realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T] —

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because the form realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change [T1 - still conventionally dependently co-appearing & relatively functional / useful], not [inherently] existent, and non [inherently existent] existent [T2] [U2T]

that this Great Vehicle [F.192.a] surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, if the formless realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T] —

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because the formless realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not [inherently] existent, and non [inherently existent] existent [T2] [U2T]

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, if form were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T] —

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because form is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change [T1 - still conventionally dependently co-appearing & relatively functional / useful], not [inherently] existent, and non [inherently existent] existent [T2] [U2T]

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Similarly, Subhūti, if feeling, perception, volitional factors, [F.192.b] and consciousness were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T] —

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because . . . consciousness is all a construction, a creation, a narrative,, impermanent, unstable, not eternal, qualified by change [T1 - still conventionally dependently co-appearing & relatively functional / useful], not [inherently] existent, and non [inherently existent] existent [T2] [U2T]

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, connect this in the same way with if the eyes, ears, nose, tongue, body, and thinking mind; a form, a sound, a smell, a taste, a feeling, and a dharma; the eye consciousness, and ear, nose, tongue, body, and thinking-mind consciousness; eye contact, and ear, nose, tongue, body, and thinking-mind contact; and the feeling that arises from eye contact, and the feeling that arises from ear, nose, tongue, body, and thinking-mind contact were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T] —

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because . . . the feeling that arises from thinking-mind contact [F.193.a] is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change [T1 - still conventionally dependently co-appearing & relatively functional / useful], not [inherently] existent, and non [inherently existent] existent [T2] [U2T]

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, if the earth, water, fire, wind, space, and consciousness elements, as well as ignorance, volitional factors, consciousness, name and form, six sense fields, contact, feeling, craving, appropriation, existence, birth, and old age and death were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T] —

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.
Subhūti, it is because . . . old age and death is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change [T1 - still conventionally dependently co-appearing & relatively functional / useful], not [inherently] existent, and non [inherently existent] existent [T2] [U2T]

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, if suchness were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because suchness [T1 - still conventionally dependently co-appearing & relatively functional / useful] is non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world with its gods, humans, and asuras [F.193.b] and goes forth. (i.e. supasses the three realms)
-
(i.e. It is a Great Vehicle because it refutes all extremes & middle, not just one extreme (inherent existence): because it views all dharmas as like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means, merely labeled / imputed by the mind, not completely non-existent / non-caused / non-functional <==> thus empty of inherent existence, not really existent / caused / functional. And vice versa: one aspect / truth implies / proves / enables the other [U2T]. Because all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]. That all dharmas are not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth, not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning the true nature & dynamic of all dharmas is indescribable / inconceivable. That is the Middle Way free from all extremes & middle. Extremes like (i) existence / causality / dependent origination [T1-only], (ii) non-existence / nothingness / mere-emptiness [T2-only], (iii) both existence & non-existence together / the two truth together as different and in opposition [2T], (iv) not neither existence nor non-existence as if the etrow truths were identical and one [1T].)



"Subhūti, if unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element [T1 - still conventionally dependently co-appearing & relatively functional / useful] are non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, if the perfection of giving were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because the perfection of giving [T1 - still conventionally dependently co-appearing & relatively functional / useful] is non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Similarly, Subhūti, if the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because . . . the perfection of wisdom [T1 - still conventionally dependently co-appearing & relatively functional / useful] is non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, if inner emptiness were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because inner emptiness [T1 - still conventionally dependently co-appearing & relatively functional / useful] is non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Similarly, Subhūti, if . . . up to the emptiness that is the non-existence of an intrinsic nature were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because . . . up to the emptiness that is the non-existence of an intrinsic nature [T1 - still conventionally dependently co-appearing & relatively functional / useful] is non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)
-
(i.e. It is a Great Vehicle because it refutes all extremes & middle, not just one extreme (inherent existence): because it views all dharmas as like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means, merely labeled / imputed by the mind, not completely non-existent / non-caused / non-functional <==> thus empty of inherent existence, not really existent / caused / functional. And vice versa: one aspect / truth implies / proves / enables the other [U2T]. Because all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]. That all dharmas are not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth, not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning the true nature & dynamic of all dharmas is indescribable / inconceivable. That is the Middle Way free from all extremes & middle. Extremes like (i) existence / causality / dependent origination [T1-only], (ii) non-existence / nothingness / mere-emptiness [T2-only], (iii) both existence & non-existence together / the two truth together as different and in opposition [2T], (iv) not neither existence nor non-existence as if the etrow truths were identical and one [1T].)



"Subhūti, if the four applications of mindfulness were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because the four applications of mindfulness [T1 - still conventionally dependently co-appearing & relatively functional / useful] are non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, if the four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass [F.194.b] the world with its gods, humans, and asuras and go forth.

Subhūti, it is because . . . the path is non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, if the immeasurables, concentrations, and formless absorptions were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because the immeasurables, concentrations, and formless absorptions [T1 - still conventionally dependently co-appearing & relatively functional / useful] are non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, if the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because . . . the eighteen distinct attributes of a buddha [T1 - still conventionally dependently co-appearing & relatively functional / useful] are non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, if the dharmas of the Gotra level were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because the dharmas of the Gotra level [T1 - still conventionally dependently co-appearing & relatively functional / useful]are non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world [F.195.a] with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, if the dharmas of the Aṣṭamaka level were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because the dharmas of the Aṣṭamaka level [T1 - still conventionally dependently co-appearing & relatively functional / useful] are non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],
that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Similarly, if the dharmas of a stream enterer, the dharmas of a once-returner, the dharmas of a non-returner, the dharmas of a worthy one, the dharmas of a pratyekabuddha, the dharmas of a bodhisattva, and, Subhūti, if the dharmas of a buddha were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because . . . the dharmas of a buddha [T1 - still conventionally dependently co-appearing & relatively functional / useful] are non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, if the Gotra level were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because the Gotra level is non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Similarly, if the Aṣṭamaka level, the stream enterer, the once-returner, the non-returner, the worthy one, the pratyekabuddha, [F.195.b] the bodhisattva, and, Subhūti, the buddha were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because . . . the buddha [T1 - still conventionally dependently co-appearing & relatively functional / useful]is non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, if the world with its gods, humans, and asuras were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because the world with its gods, humans, and asuras [T1 - still conventionally dependently co-appearing & relatively functional / useful] is non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, if the bodhisattva great beings' productions of the thought of awakening, starting from the first production of the thought, up to the site of awakening were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because the bodhisattva great beings' productions of the thought, starting from the first production of the thought, up to the site of awakening [T1 - still conventionally dependently co-appearing & relatively functional / useful] are non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, if the bodhisattva great beings' vajra-like knowledge [F.196.a] were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth.

Subhūti, it is because the bodhisattva great beings' vajra-like knowledge [T1 - still conventionally dependently co-appearing & relatively functional / useful] is non [inherently] existent, not [inherently] existent [T2 - empty] [U2T],

that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth. (i.e. supasses the three realms)



"Subhūti, if the bodhisattva great beings' vajra-like knowledge were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

bodhisattva great beings in this Great Vehicle would not, having realized that all residual impressions, connections, and afflictions [T1 - still conventionally dependently co-appearing & relatively functional / useful] are non [inherently] existent,
gain the knowledge of a knower of all aspects furnished with the best of all aspects
and surpass the world with its gods, humans, and asuras and go forth. (i.e. supasses the three realms)

Subhūti, it is because the bodhisattva great beings' vajra-like knowledge [T1 - still conventionally dependently co-appearing & relatively functional / useful] is non [inherently] existent, not [inherently] existent [T2 - empty] [U2T], that bodhisattva great beings, having realized that all residual impressions, connections, and afflictions [T1 - still conventionally dependently co-appearing & relatively functional / useful] are non-existent, gain the knowledge of a knower of all aspects furnished with the best of all aspects and surpass the world with its gods, humans, and asuras and go forth.



"Subhūti, if a tathāgata, worthy one, perfectly complete buddha's thirty-two major marks of a great individual were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

a tathāgata, worthy one, perfectly complete buddha's light, beautiful skin color, splendor, and glory would not surpass the world with its gods, humans, and asuras, and would not beautify it, [F.196.b] illuminate it, light it up, and irradiate it.
Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha's thirty-two major marks of a great person [T1 - still conventionally dependently co-appearing & relatively functional / useful] are non [inherently] existent, not [inherently] existent [T2 - empty] [U2T], that a tathāgata, worthy one, perfectly complete buddha's light, beautiful skin color, splendor, and glory
surpass the world with its gods, humans, and asuras, and beautify it, illuminate it, light it up, and irradiate it. (i.e. supasses the three realms)



"Subhūti, if a tathāgata, worthy one, perfectly complete buddha's light were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

a tathāgata, worthy one, perfectly complete buddha's light would not illuminate and pervade as many world systems as there are sand particles in the Gaṅgā River.
Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha's light [T1 - still conventionally dependently co-appearing & relatively functional / useful] is non [inherently] existent, not [inherently] existent [T2 - empty] [U2T], that a tathāgata, worthy one, perfectly complete buddha's light illuminates and pervades as many world systems as there are sand particles in the Gaṅgā River.



"Subhūti, if a tathāgata, worthy one, perfectly complete buddha's voice with sixty special qualities were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

a tathāgata, worthy one, perfectly complete buddha's speech would not be heard in infinite, countless world systems in the ten directions.
Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha's voice with sixty special qualities [T1 - still conventionally dependently co-appearing & relatively functional / useful] is non [inherently] existent, not [inherently] existent [T2 - empty] [U2T], that a tathāgata, worthy one, perfectly complete buddha's speech is heard [F.197.a] in infinite, countless world systems in the ten directions.



"Subhūti, if a tathāgata, worthy one, perfectly complete buddha's wheel of the Dharma were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

a tathāgata, worthy one, perfectly complete buddha could not turn the wheel of the Dharma that no followers of a secluded religious life, brahmins, gods, Māras, or Brahmās can in truth turn in the world.
Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha's wheel of the Dharma [T1 - still conventionally dependently co-appearing & relatively functional / useful] is non [inherently] existent, not [inherently] existent [T2 - empty] [U2T], that a tathāgata, worthy one, perfect complete buddha turns the wheel of the Dharma that no followers of a secluded religious life, brahmins, gods, Māras, or Brahmās can in truth turn in the world.



"Subhūti, if beings were to be [inherently] existent [T1-only], not 'non [inherently] existent‍' [¬T2 -- not empty] [¬U2T],

those beings for whose sake a tathāgata, worthy one, perfectly complete buddha turns the wheel of the Dharma would not enter complete nirvāṇa in the element of nirvāṇa without any aggregates left behind.
Subhūti, it is because beings are non [inherently] existent, not [inherently] existent [T2 - empty] [U2T], that those beings for whose sake a tathāgata, worthy one, perfectly complete buddha turns the wheel of the Dharma enter, have entered, and will enter complete nirvāṇa in the element of nirvāṇa without any aggregates left behind. [B15]
-
(i.e. It is a Great Vehicle because it refutes all extremes & middle, not just one extreme (inherent existence): because it views all dharmas as like an inconceivable Union of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means, merely labeled / imputed by the mind, not completely non-existent / non-caused / non-functional <==> thus empty of inherent existence, not really existent / caused / functional. And vice versa: one aspect / truth implies / proves / enables the other [U2T]. Because all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]. That all dharmas are not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth, not 'this', not 'non-this', not both together, not neither – for whatever 'this' is. Meaning the true nature & dynamic of all dharmas is indescribable / inconceivable. That is the Middle Way free from all extremes & middle. Extremes like (i) existence / causality / dependent origination [T1-only], (ii) non-existence / nothingness / mere-emptiness [T2-only], (iii) both existence & non-existence together / the two truth together as different and in opposition [2T], (iv) not neither existence nor non-existence as if the etrow truths were identical and one [1T].)



"Subhūti, you said, 'The Great Vehicle is equal to space.' 329
It is exactly so, Subhūti, it is exactly so! [F.197.b]
Subhūti, that vehicle is equal to space.
To illustrate, an eastern direction of space does not make itself known, nor does a southern, western, or northern, below or above, or intermediate direction make itself known,
and similarly, Subhūti, an eastern direction of the Great Vehicle also does not make itself known, nor does a southern, western, or northern, below or above, or intermediate direction make itself known.
Therefore, it is said 'that vehicle is equal to space.'



"To illustrate, Subhūti, space is not tall, is not short, is not square, is not spherical, is not even, and is not uneven.

Similarly, Subhūti, the Great Vehicle also is not tall, is not short, is not square, is not spherical, is not even, and is not uneven.

Therefore, it is said 'that vehicle is equal to space.'
-
(i.e. "Because of being empty of inherent existence, all dharmas are not 'this', not 'non-this', not both together, not neither; not tall, not short, not both together, not neither." (chapter 14 - Neither Bound nor Freed))



"To illustrate further, Subhūti, space is not blue, is not yellow, is not red, is not white, is not reddish brown, is not crystalline, and is not silver colored.

Similarly, Subhūti, the Great Vehicle also is not blue, is not yellow, is not red, is not white, is not reddish brown, is not crystalline, and is not silver colored.

Therefore, it is said 'that vehicle is equal to space.'



"To illustrate further, Subhūti, space is not past, is not future, and is not present.

Similarly, Subhūti, the Great Vehicle also is not past, is not future, and is not present.

Therefore, it is said 'that vehicle is equal to space.'
-

(i.e. All dharmas are without any inherently existing three stages of becoming or three times: (i) origination / beginning / birth / coming / before / past, (ii) duration / middle / life / staying / change / during / present, (iii) cessation / ending / death / going / after / future – or cause, existence, functionality –. The three stages of becoming, or three times, are empty of inherent existence <==> because dependently co-arisen / interdependent, merely labeled / imputed by the mind. And vice versa. They are not existent, not non-existent, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, no tboth together, not neither,  and there is no fifth. Meaning indescribable / inconceivable.)



"To illustrate further, Subhūti, space does not decrease, does not increase, and is not reduced.

Similarly, Subhūti, the Great Vehicle also does not decrease, does not increase, and is not reduced.

Therefore [F.198.a] it is said 'that vehicle is equal to space.'



"To illustrate further, Subhūti, space has no defilement and has no purification.

Similarly, Subhūti, the Great Vehicle also has no defilement and has no purification.

Therefore, it is said 'that vehicle is equal to space.'
-
(i.e. "Because of being empty of inherent existence, all dharmas are not 'this', not 'non-this', not both together, not neither; not bound / tainted / samsara / impure, not free / purified / nirvana / pure, not both together, not neither." (chapter 14 - Neither Bound nor Freed))



"To illustrate further, Subhūti, space is not produced, does not stop, is not lasting, is not non-lasting, and does not last and then change into something else.

Similarly, Subhūti, the Great Vehicle also is not produced, does not stop, is not lasting, is not non-lasting, and does not last and then change into something else.

Therefore, it is said 'that vehicle is equal to space.'



"To illustrate further, Subhūti, space is not wholesome, is not unwholesome, is not an object of moral inquiry, and is not not an object of moral inquiry.

Similarly, Subhūti, the Great Vehicle also is not wholesome, is not unwholesome, is not an object of moral inquiry, and is not not an object of moral inquiry.

Therefore, it is said 'that vehicle is equal to space.'
-
(i.e. "Because of being empty of inherent existence, all dharmas are not 'this', not 'non-this', not both together, not neither; not wholesome, not unwholesome, not both together (neutral), not neither." (chapter 14 - Neither Bound nor Freed))



"To illustrate further, Subhūti, space is not seen, not heard, not remembered, and not discerned.

Similarly, Subhūti, the Great Vehicle also is not seen, not heard, not remembered, and not discerned.

Therefore, it is said 'that vehicle is equal to space.'
-
(i.e. "Because of being empty of inherent existence, all dharmas are not 'this', not 'non-this', not both together, not neither; not perceived, not non-perceived, not both together, not neither." (chapter 14 - Neither Bound nor Freed))



"To illustrate further, Subhūti, space is not something that should be understood, is not something that should not be understood, is not something that should be thoroughly understood, is not something that should be abandoned, is not something that should be actualized, and is not something that should be cultivated.

Similarly, Subhūti, the Great Vehicle also is not something that should be understood, is not something that should not be understood, is not something that should be thoroughly understood, is not something that should be abandoned, is not something that should be actualized, and is not something that should be cultivated.

Therefore, [F.198.b] it is said 'that vehicle is equal to space.'
-
(i.e. "Because of being empty of inherent existence, all dharmas are not 'this', not 'non-this', not both together, not neither; not describable / conceivable / understood, not indescribable / inconceivable / misunderstood, not both together, not neither." (chapter 14 - Neither Bound nor Freed))


"To illustrate further, Subhūti, space is not a maturation and is not subject to maturation.

Similarly, Subhūti, the Great Vehicle also is not a maturation and is not subject to maturation.

Therefore, it is said 'that vehicle is equal to space.'



"To illustrate further, Subhūti, space is not included in the desire realm, is not included in the form realm, and is not included in the formless realm.

Similarly, Subhūti, the Great Vehicle also is not included in the desire realm, is not included in the form realm, and is not included in the formless realm.

Therefore, it is said 'that vehicle is equal to space.'



"To illustrate further, Subhūti, space is not greedy and is not free from greed, is not hateful and is not free from hate, and is not confused and is not free from confusion.

Similarly, Subhūti, the Great Vehicle also is not greedy and is not free from greed, is not hateful and is not free from hate, and is not confused and is not free from confusion.

Therefore, it is said 'that vehicle is equal to space.'



"To illustrate further, Subhūti, there is no first production of the thought of awakening in space, and there is no second, no third, no fourth, no fifth, no sixth, no seventh, no eighth, no ninth, and no tenth production of the thought.

Similarly, Subhūti, there is no first production of the thought in the Great Vehicle, and there is no second, no third, no fourth, no fifth, no sixth, no seventh, no eighth, no ninth, and no tenth production of the thought. [F.199.a]

Therefore, it is said 'that vehicle is equal to space.'



"To illustrate further, Subhūti, there is no Śuklavipaśyanā level in space, and there is no Gotra level, no Aṣṭamaka level, no Darśana level, no Tanū level, no Vītarāga level, and no Kṛtāvin level.

Similarly, Subhūti, there is no Śuklavipaśyanā level in the Great Vehicle, and there is no Gotra level, no Aṣṭamaka level, no Darśana level, no Tanū level, no Vītarāga level, and no Kṛtāvin level.

Therefore, it is said 'that vehicle is equal to space.'



"To illustrate further, Subhūti, there is no result of stream enterer in space, and there is no result of once-returner, no result of non-returner, no state of a worthy one, and no pratyekabuddha's awakening.

Similarly, Subhūti, there is no result of stream enterer in the Great Vehicle, and there is no result of once-returner, no result of non-returner, no state of a worthy one, and no pratyekabuddha's awakening.

Therefore, it is said 'that vehicle is equal to space.'



"To illustrate further, Subhūti, there is no Śrāvaka level, no Pratyekabuddha level, and no Bodhisattva level in space, and neither is there a perfectly complete Buddha level in space.

Similarly, Subhūti, there is no Śrāvaka level, no Pratyekabuddha level, and no Bodhisattva level in space, and neither is there a perfectly complete Buddha level in the Great Vehicle.

Therefore, it is said 'that vehicle is equal to space.'



"To illustrate further, Subhūti, space does not have form, is not formless, does not show itself, does not not show itself, is not obstructed, is not not obstructed, is not united, and is not separated.

Similarly, Subhūti, the Great Vehicle [F.199.b] also does not have form, is not formless, does not show itself, does not not show itself, is not obstructed, is not not obstructed, is not united, and is not separated.

Therefore, it is said 'that vehicle is equal to space.'



"To illustrate further, Subhūti, space is not permanent, is not impermanent, is not pleasure, is not suffering, does not have a self, is not selfless, is not calm, and is not not calm.

Similarly, Subhūti,
the Great Vehicle also is not permanent, is not impermanent [Uopp],
is not pleasure, is not suffering, does not have a self, is not selfless, is not calm, and is not not calm.

Therefore, it is said 'that vehicle is equal to space.'
-
(i.e. "Because of being empty of inherent existence, all dharmas are not 'this', not 'non-this', not both together, not neither; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither." (chapter 14 - Neither Bound nor Freed))



"To illustrate further, Subhūti, space is not empty, is not not empty, does not have a sign, is not signless, is not wished for, and is not wishless.

Similarly, Subhūti,
the Great Vehicle also is not empty [T1], is not not empty [T2] [U2T],
does not have a sign, is not signless, is not wished for, and is not wishless.

Therefore, it is said 'that vehicle is equal to space.'



"To illustrate further, Subhūti, space is not isolated, is not not isolated, is not light, and is not dark.

Similarly, Subhūti,
the Great Vehicle also is not isolated [T1], is not  ot isolated [T2] [U2T],
is not light, and is not dark [Uopp].

Therefore, it is said 'that vehicle is equal to space.'
-
(i.e. "Because of being empty of inherent existence, all dharmas are not 'this', not 'non-this', not both together, not neither; not different / separate / multiple / dual / independent / isolated, not identical / united / one / non-dual / not-isolated / interdependent, not both together, not neither." (chapter 14 - Neither Bound nor Freed))
-
(i.e. About isolation: "Isolation is traditionally categorized as being of three types: (1) isolation of the body (kāyaviveka), which refers to remaining in solitude free from desirous or disturbing objects; (2) isolation of the mind (cittaviveka), which is mental detachment from desirous or disturbing objects; and (3) isolation from the "substrate" (upadhiviveka), which indicates detachment from all things that perpetuate rebirth, including the five aggregates, the afflictions, and karma."
i.83 "All the perfect instructions Subhūti gives to the gods are given through the sustaining power of the Tathāgata, but they are not sustained by anything, because all phenomena, even emptiness and reality, are not sustained by anything, are not held up by or powered by anything. Nothing is conjoined with or disjoined from reality such that it could be sustained by it. It is just this isolation that is its sustaining power."
i.156 "Words are used for the benefit of others [T1]. You should not complicate reality, which is one and isolated from the words and signs for things [T2] [U2T]. All phenomena, practices, and results are like illusions. Their ultimate reality is unchanging."
3.127 "Because its intrinsic nature is empty, its intrinsic nature is isolated, and its intrinsic nature is not produced, they do not apprehend a false projection of miraculous power, they do not apprehend what they might falsely project, or what might be falsely projecting; apart from paying attention to the knowledge of all aspects they do not intend miraculous power, or intend to accomplish miraculous power."
3.128 ""Because its intrinsic nature is empty, its intrinsic nature is isolated, and its intrinsic nature is not produced, they hear sounds with the purified divine ear that transcends the human‍—namely, human and divine ones.94 Thus they do not apprehend the sound …"
6.24 ""Subhūti, bodhisattva great beings thus practicing the perfection of wisdom do not view 'form is permanent.' They do not view 'form is impermanent.' They do not view 'form is happiness' or 'is suffering,' 'has a self' or 'is selfless,' 'is calm' or 'is not calm,' 'is empty' or 'is not empty,' 'has a sign,' or 'is signless,' 'is wished for' or 'is wishless,' 'is compounded' or 'is uncompounded,' 'is arising' or 'is stopping,' 'is isolated' or 'is not isolated,' 'is wholesome' or 'is unwholesome,' 'is with basic immorality' or 'is without basic immorality,' 'is with outflows' or 'is without outflows,' [F.61.a] 'is afflicted' or 'is unafflicted,' 'is ordinary' or 'is extraordinary,' 'is defilement' or 'is purification,' or 'form is saṃsāra.' Neither do they view 'form is nirvāṇa.'"
8.8 " Lord, I do not apprehend and do not see the waxing and waning of isolation, calm, non production, non stopping, non appearing, not occasioning anything, non defilement, or non purification."
8.11 "That which is the name buddha and the name buddha dharmas cannot be said to be anything at all‍—to be wholesome or unwholesome or neutral, to be basic immorality or not basic immorality, to be permanent or impermanent, or to be happiness or suffering, self or no self, calm or not calm, isolated or not isolated, or a real thing or not a real thing."
8.25 "Similarly, they should not stand in 'form is suffering, selfless, calm, empty, signless, wishless, or isolated.' Similarly, they should not stand in 'feeling . . .'; 'perception . . .'; 'volitional factors . . .'; or consciousness is suffering, selfless, calm, empty, signless, wishless, or isolated.' And why? Lord, it is because consciousness that is isolated is empty of consciousness that is isolated. Lord, the isolation of consciousness is not consciousness, and isolation is not other than consciousness. Consciousness itself is isolation, and isolation itself is consciousness. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in 'consciousness is isolated.'"
9.1 "If they practice 'form is isolated' or 'not isolated' they practice a causal sign. If they practice 'feeling, perception, volitional factors, or consciousness is isolated' or 'not isolated' they practice a causal sign; they do not practice the perfection of wisdom."
9.12 "Venerable Śāriputra," replied Subhūti, "if, when bodhisattva great beings practice the perfection of wisdom they do not practice form; … do not practice 'form is isolated' or practice 'it is not isolated'; do not practice 'feeling, perception, volitional factors, or consciousness is isolated' or practice 'it is not isolated,' then, Venerable Śāriputra, when bodhisattva great beings practice the perfection of wisdom like that you should know that they have skillful means."
10.28 "Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand about form its suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, wishless aspect, not occasioning anything aspect, and isolated aspect, but do not apprehend them. Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom."
10.30 "they analytically understand that form is 'isolated,' but do not apprehend it; and they analytically understand that feeling, perception, volitional factors, and consciousness are 'isolated,' but do not apprehend it. Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.")



"To illustrate further, Subhūti, space is not found and is not apprehended. 330

Similarly, Subhūti,
the Great Vehicle [T1] also is not found and is not apprehended [in absolute terms] [T2] [U2T]

Therefore, it is said 'that vehicle is equal to space.'
-
(i.e. "Because of being empty of inherent existence, all dharmas are not 'this', not 'non-this', not both together, not neither; not found / apprehended, not not-found / not-apprehended, not both together, not neither." (chapter 14 - Neither Bound nor Freed))



"To illustrate further, Subhūti, space is not discourse and is not not discourse. [F.200.a]

Similarly, Subhūti,
the Great Vehicle also is not discourse [T2] and is not not-discourse [T1] [U2T].

Therefore, it is said 'that vehicle is equal to space.'
-
(i.e. "Because of being empty of inherent existence, all dharmas are not 'this', not 'non-this', not both together, not neither; not describable / conceivable, not indescribable / inconceivable, not both together, not neither." (chapter 14 - Neither Bound nor Freed))



"Subhūti, where you said,
'For example, Lord, just as space has room for infinite, countless beings beyond measure,
the Great Vehicle also, Lord, has room for infinite, countless beings beyond measure,
and that is why it is called a "Great Vehicle," ' 331
it is exactly so, Subhūti, it is exactly so!
Subhūti, just as space has room for infinite, countless beings beyond measure,
the Great Vehicle also, Subhūti, has room for infinite, countless beings beyond measure.
And why?
You should know, Subhūti, that because a being is not existent, space is not existent, 332
and you should know that because space is not existent, the Great Vehicle is not existent.
It is because of that, Subhūti, that the Great Vehicle, therefore, has room for infinite, countless beings beyond measure.
And why?
Subhūti, it is because beings, the infinite, space, and a Great Vehicle [F.200.b] all cannot be apprehended [in absolute terms].



"Furthermore, Subhūti, you should know that space is infinite because beings are infinite,
and you should know that the Great Vehicle is infinite because spaces is infinite.

Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.

And why?

Subhūti, it is because beings, the infinite, space, and a Great Vehicle all cannot be apprehended [in absolute terms].



"Furthermore, Subhūti, you should know that space is not something that can be counted because beings are not something that can be counted,

and you should know that the Great Vehicle is not something that can be counted because space is not something that can be counted.

Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.

And why?

Subhūti, it is because beings, the countless, space, and a Great Vehicle all cannot be apprehended [in absolute terms].



"Furthermore, Subhūti,

you should know that space is beyond measure because beings are beyond measure,

and you should know that the Great Vehicle is beyond measure because space is beyond measure.

Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.

And why?

Subhūti, it is because beings, that which is beyond measure, space, and a Great Vehicle all cannot be apprehended [in absolute terms].



"Furthermore, Subhūti,

you should know that the dharma-constituent is non [inherently] existent [T2] because beings are non [inherently] existent [T2]. 333

You should know that space is non [inherently] existent [T2] because the dharma-constituent is non [inherently] existent [T2].

You should know that the Great Vehicle is non [inherently] existent [T2] because space is non [inherently] existent [T2].

You should know that the infinite is non [inherently] existent [T2] because the Great Vehicle is non [inherently] existent [T2]. You should know that the countless is non [inherently] existent [T2] because the infinite is non [inherently] existent [T2],

and you should know that that which is beyond measure is non [inherently] existent [T2] because the countless is non [inherently] existent [T2].

Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.

And why?

Subhūti, it is because beings, the dharma-constituent, spaces, the Great Vehicle, [F.201.a] the infinite, the countless, and that which is beyond measure all cannot be apprehended [in absolute terms].



"Furthermore, Subhūti,

you should know that suchness is non [inherently] existent [T2] because beings are non [inherently] existent [T2].

You should know that space is non [inherently] existent [T2] because suchness is non [inherently] existent [T2].

You should know that the Great Vehicle is non [inherently] existent [T2] because space is non [inherently] existent [T2].

You should know that the infinite is non [inherently] existent [T2] because the Great Vehicle is non [inherently] existent [T2].

You should know that the countless is non [inherently] existent [T2] because the infinite is non [inherently] existent [T2].

You should know that that which is beyond measure is non [inherently] existent [T2] because the countless is non [inherently] existent [T2], and

you should know that
all dharmas [T1] are non [inherently] existent [T2] [U2T]
because that which is beyond measure is non [inherently] existent [T2].

Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.

And why?

Subhūti, it is because beings, suchness, space, the Great Vehicle, the infinite, the countless, that which is beyond measure, and
all dharmas [T1] all cannot be apprehended [in absolute terms]. [T2] [U2T].



"Furthermore, Subhūti,

you should know that a sentient being is non [inherently] existent [T2] because a self is non [inherently] existent [T2].

You should know that a living being, a creature, one who lives, an individual, a person, one born of Manu, a child of Manu, one who does, one who feels, one who knows, and one who sees is non [inherently] existent [T2] because a sentient being is non [inherently] existent [T2].

You should know that the very limit of reality is non [inherently] existent [T2] because . . . one who knows and one who sees is non [inherently] existent [T2].

You should know that space is non [inherently] existent [T2] because the very limit of reality is non [inherently] existent [T2].

You should know that the Great Vehicle is non [inherently] existent [T2] because space is non [inherently] existent [T2].

You should know that the infinite, the countless, and that which is beyond measure [F.201.b] are non [inherently] existent [T2]

because the Great Vehicle is non [inherently] existent [T2], and

you should know that
all dharmas [T1] are non [inherently] existent [T2] [U2T]
because that which is beyond measure is non [inherently] existent [T2].

Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.

And why?

Subhūti, it is because a self, up to one who knows and one who sees, the very limit of reality, space, the Great Vehicle, the infinite, the countless, that which is beyond measure, up to all dharmas all cannot be apprehended [in absolute terms].



"Furthermore, Subhūti,

you should know that a sentient being is non [inherently] existent [T2], up to one who knows and one who sees is non [inherently] existent [T2] because a self is non [inherently] existent [T2].

You should know that the inconceivable element is non [inherently] existent [T2] because . . . one who knows and one who sees is non [inherently] existent [T2].

You should know that space is non [inherently] existent [T2] because the inconceivable element is non [inherently] existent [T2].

You should know that the Great Vehicle is non [inherently] existent [T2] because space is non [inherently] existent [T2].

You should know that the infinite, the countless, and that which is beyond measure are non [inherently] existent [T2] because the Great Vehicle is non [inherently] existent [T2], and

you should know that all dharmas are non [inherently] existent [T2] because that which is beyond measure is non [inherently] existent [T2].

Therefore, Subhūti, that Great Vehicle has room for infinite, countless beings beyond measure.

And why?

Subhūti, it is because a self, up to all dharmas all cannot be apprehended [in absolute terms].



"Furthermore, Subhūti,

you should know that a sentient being is non [inherently] existent [T2], up to one who knows and one who sees is non [inherently] existent [T2] because a self is non [inherently] existent [T2].

You should know that form is non [inherently] existent [T2] because . . . one who knows and one who sees is non [inherently] existent [T2].

You should know that feeling, perception, volitional factors, and consciousness are non [inherently] existent [T2] because form is non [inherently] existent [T2].

You should know that space is non [inherently] existent [T2] because . . . consciousness is non [inherently] existent [T2]. [F.202.a]

You should know that the Great Vehicle is non [inherently] existent [T2] because space is non [inherently] existent [T2].

You should know that the infinite, the countless, and that which is beyond measure are non [inherently] existent [T2] because the Great Vehicle is non [inherently] existent [T2],

and you should know that all dharmas are non [inherently] existent [T2] because that which is beyond measure is non [inherently] existent [T2].

Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.

And why?

Subhūti, it is because a self, up to all dharmas all cannot be apprehended [in absolute terms].



"Furthermore, Subhūti,

you should know that a sentient being is non [inherently] existent [T2], up to one who knows and one who sees is non [inherently] existent [T2] because a self is non [inherently] existent [T2].

You should know that the eyes are non [inherently] existent [T2] because . . . one who knows and one who sees is non [inherently] existent [T2].

You should know that the ears, nose, tongue, body, and thinking mind are non [inherently] existent [T2] because form is non [inherently] existent [T2].

You should know that space is non [inherently] existent [T2] because the thinking mind is non [inherently] existent [T2].

You should know that the Great Vehicle is non [inherently] existent [T2] because space is non [inherently] existent [T2].

You should know that the infinite, the countless, and that which is beyond measure are non [inherently] existent [T2] because the Great Vehicle is non [inherently] existent [T2],

and you should know that all dharmas are non [inherently] existent [T2] because that which is beyond measure is non [inherently] existent [T2].

Therefore, Subhūti, that Great Vehicle has room for infinite, countless beings beyond measure.

And why?

Subhūti, it is because a self, up to all dharmas all cannot be apprehended [in absolute terms]. 334



"Furthermore, Subhūti,

you should know that a sentient being is non [inherently] existent [T2], up to one who knows and one who sees is non [inherently] existent [T2] because a self is non [inherently] existent [T2].

You should know that the perfection of giving is non [inherently] existent [T2] because . . . one who knows and one who sees is non [inherently] existent [T2].

You should know that the perfection of morality, perfection of patience, perfection of perseverance, perfection [F.202.b] of concentration, and perfection of wisdom are non [inherently] existent [T2] because the perfection of giving is non [inherently] existent [T2].

You should know that space is non [inherently] existent [T2] because . . . the perfection of wisdom is non [inherently] existent [T2].

You should know that the Great Vehicle is non [inherently] existent [T2] because space is non [inherently] existent [T2].

You should know that the infinite, the countless, and that which is beyond measure are non [inherently] existent [T2] because the Great Vehicle is non [inherently] existent [T2],

and you should know that all dharmas are non [inherently] existent [T2] because that which is beyond measure is non [inherently] existent [T2].

Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.

And why?

Subhūti, it is because a self, up to all dharmas all cannot be apprehended [in absolute terms].



"Furthermore, Subhūti,

you should know that a sentient being is non [inherently] existent [T2], up to one who knows and one who sees is non [inherently] existent [T2] because a self is non [inherently] existent [T2].

You should know that inner emptiness is non [inherently] existent [T2] because . . . one who knows and one who sees is non [inherently] existent [T2].

You should know that . . . up to the emptiness that is the non-existence of an intrinsic nature is non [inherently] existent [T2] because inner emptiness is non [inherently] existent [T2].

You should know that space is non [inherently] existent [T2] because the emptiness that is the non-existence of an intrinsic nature is non [inherently] existent [T2].

You should know that the Great Vehicle is non [inherently] existent [T2] because space is non [inherently] existent [T2].

You should know that the infinite, the countless, and that which is beyond measure are non [inherently] existent [T2] because the Great Vehicle is non [inherently] existent [T2],

and you should know that all dharmas are non [inherently] existent [T2] because that which is beyond measure is non [inherently] existent [T2].

Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.

And why?

Subhūti, it is because a self, up to all dharmas all cannot be apprehended [in absolute terms].



"Furthermore, Subhūti,

you should know that a sentient being is non [inherently] existent [T2], up to one who knows and one who sees is non [inherently] existent [T2] because a self is non [inherently] existent [T2].

You should know that the applications of mindfulness are non [inherently] existent [T2] because . . . one who knows and one who sees is non [inherently] existent [T2]. [F.203.a]

You should know that the right efforts are non [inherently] existent [T2] because the applications of mindfulness are non [inherently] existent [T2]. You should know that the legs of miraculous power are non [inherently] existent [T2] because the right efforts are non [inherently] existent [T2].

You should know that the faculties are non [inherently] existent [T2] because the legs of miraculous power are non [inherently] existent [T2].

You should know that the powers are non [inherently] existent [T2] because the faculties are non [inherently] existent [T2].

You should know that the seven limbs of awakening are non [inherently] existent [T2] because the powers are non [inherently] existent [T2].

You should know that the eightfold noble path is non [inherently] existent [T2] because the seven limbs of awakening are non [inherently] existent [T2].

You should know that the ten powers are non [inherently] existent [T2] because the eightfold noble path is non [inherently] existent [T2].

You should know that the four fearlessnesses are non [inherently] existent [T2] because the ten powers are non [inherently] existent [T2].

You should know that the four detailed and thorough knowledges are non [inherently] existent [T2] because the four fearlessnesses are non [inherently] existent [T2].

You should know that the eighteen distinct attributes of a buddha are non [inherently] existent [T2] because the four detailed and thorough knowledges are non [inherently] existent [T2].

You should know that space is non [inherently] existent [T2] because the eighteen distinct attributes of a buddha are non [inherently] existent [T2].

You should know that the Great Vehicle is non [inherently] existent [T2] because space is non [inherently] existent [T2].

You should know that the infinite, the countless, and that which is beyond measure are non [inherently] existent [T2] because the Great Vehicle is non [inherently] existent [T2],

and you should know that all dharmas are non [inherently] existent [T2] because that which is beyond measure is non [inherently] existent [T2].

Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.

And why?

Subhūti, it is because a self, up to all dharmas all cannot be apprehended [in absolute terms].



"Furthermore, Subhūti,

you should know that a sentient being is non [inherently] existent [T2], up to one who knows and one who sees is non [inherently] existent [T2] because a self is non [inherently] existent [T2].

You should know that the dharmas of the Gotra level are non [inherently] existent [T2] because . . . one who knows and one who sees is non [inherently] existent [T2].

You should know that the dharmas of the Aṣṭamaka level, the dharmas of the Darśana level, the dharmas of the Tanū level, the dharmas of the Vītarāga level, and the dharmas of the Kṛtāvin level are non [inherently] existent [T2] because the dharmas of the Gotra level [F.203.b] are non [inherently] existent [T2].

You should know that space is non [inherently] existent [T2] because the dharmas of the Kṛtāvin level are non [inherently] existent [T2].

You should know that the Great Vehicle is non [inherently] existent [T2] because space is non [inherently] existent [T2].

You should know that the infinite, the countless, and that which is beyond measure are non [inherently] existent [T2] because the Great Vehicle is non [inherently] existent [T2],

and you should know that all dharmas are non [inherently] existent [T2] because that which is beyond measure is non [inherently] existent [T2].

Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.

And why?

Subhūti, it is because a self, up to all dharmas all cannot be apprehended [in absolute terms].



"Furthermore, Subhūti,

you should know that a sentient being is non [inherently] existent [T2],
up to one who knows and one who sees is non [inherently] existent [T2] because a self is non [inherently] existent [T2].

You should know that a stream enterer is non [inherently] existent [T2] because . . . one who knows and one who sees is non [inherently] existent [T2].

You should know that a once-returner is non [inherently] existent [T2] because a stream enterer is non [inherently] existent [T2].

You should know that a non-returner is non [inherently] existent [T2] because a once-returner is non [inherently] existent [T2].

You should know that a worthy one is non [inherently] existent [T2] because a non-returner is non [inherently] existent [T2].

You should know that because a worthy one is non [inherently] existent [T2], space, the Great Vehicle, the infinite, the countless, and that which is beyond measure, up to all dharmas are non [inherently] existent [T2].

Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.

And why? Subhūti,

it is because a self, up to all dharmas all cannot be apprehended [in absolute terms].



"Furthermore, Subhūti,

you should know that a sentient being is non [inherently] existent [T2], up to one who knows and one who sees is non [inherently] existent [T2] because a self is non [inherently] existent [T2].

You should know that a buddha 335 is non [inherently] existent [T2] because . . . one who knows and one who sees is non [inherently] existent [T2].

You should know that a bodhisattva is non [inherently] existent [T2] because a buddha is non [inherently] existent [T2].

You [F.204.a] should know that space is non [inherently] existent [T2] because a bodhisattva is non [inherently] existent [T2].

You should know that the Great Vehicle is non [inherently] existent [T2] because space is non [inherently] existent [T2].

You should know that the infinite, the countless, and that which is beyond measure are non [inherently] existent [T2] because the Great Vehicle is non [inherently] existent [T2],

and you should know that all dharmas are non [inherently] existent [T2] because that which is beyond measure is non [inherently] existent [T2].

Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.

And why?

Subhūti, it is because a self, up to all dharmas all cannot be apprehended [in absolute terms].



"Furthermore, Subhūti,

you should know that a sentient being is non [inherently] existent [T2],

up to one who knows and one who sees is non [inherently] existent [T2]

because a self is non [inherently] existent [T2].

You should know that a Śrāvaka Vehicle is non [inherently] existent [T2]

because . . . one who knows and one who sees is non [inherently] existent [T2].

You should know that a pratyekabuddha vehicle is non [inherently] existent [T2]

because a śrāvaka vehicle is non [inherently] existent [T2].

You should know that a buddha vehicle is non [inherently] existent [T2]

because a pratyekabuddha vehicle is non [inherently] existent [T2].

You should know that
a knowledge of all aspects [omniscience / U2T] is non [inherently] existent [T2]

because a buddha vehicle is non [inherently] existent [T2].

You should know that space is non [inherently] existent [T2]

because a knowledge of all aspects [omniscience / U2T] is non [inherently] existent [T2].

You should know that the Great Vehicle is non [inherently] existent [T2]

because space is non [inherently] existent [T2].

You should know that the infinite, the countless, and that which is beyond measure are non [inherently] existent [T2]

because the Great Vehicle is non [inherently] existent [T2],

and you should know that
all dharmas [T1] are non [inherently] existent [T2] [U2T]

because that which is beyond measure is non [inherently] existent [T2].

Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.

And why?

Subhūti, it is because a self, up to all dharmas all cannot be apprehended [in absolute terms].



"To illustrate, Subhūti, just as the element of nirvāṇa has room for infinite, countless beings beyond measure,

so too, Subhūti, [F.204.b] the Great Vehicle has room for infinite, countless beings beyond measure.

By the same token, Subhūti, just as space has room for infinite, countless beings beyond measure,

so too, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.



"Subhūti, where you said,

'Lord, you cannot apprehend [in absolute terms] the Great Vehicle coming,

cannot apprehend [in absolute terms] it going, and

cannot apprehend [in absolute terms] it remaining either,' 336

it is exactly so, Subhūti, it is exactly so!

Subhūti, you cannot apprehend [in absolute terms] the Great Vehicle coming or going, and

you cannot apprehend [in absolute terms] it remaining.

And why?

Because all dharmas are unmoving.

They do not go anywhere, they do not come from anywhere, and they do not remain anywhere.
(i.e. All dharmas are without any inherently existing three stages of becoming or three times: (i) origination / beginning / birth / coming / before / past, (ii) duration / middle / life / staying / change / during / present, (iii) cessation / ending / death / going / after / future – or cause, existence, functionality –. The three stages of becoming, or three times, are empty of inherent existence <==> because dependently co-arisen / interdependent, merely labeled / imputed by the mind. And vice versa. They are not existent, not non-existent, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, no tboth together, not neither,  and there is no fifth. Meaning indescribable / inconceivable.)
"And why?
Because the basic nature of form

does not come from anywhere [unarisen / non-caused / non-produced], does not go anywhere [not going forth / non-movement / unchanging & unceasing), and does not remain anywhere (non-standing / non-resting / not inherently existent]
(i.e. All dharmas are without any inherently existing three stages of becoming or three times: (i) origination / beginning / birth / coming / before / past, (ii) duration / middle / life / staying / change / during / present, (iii) cessation / ending / death / going / after / future – or cause, existence, functionality –. The three stages of becoming, or three times, are empty of inherent existence <==> because dependently co-arisen / interdependent, merely labeled / imputed by the mind. And vice versa. They are not existent, not non-existent, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, no tboth together, not neither,  and there is no fifth. Meaning indescribable / inconceivable.),

and the basic nature of feeling, perception, volitional factors, and consciousness

does not come from anywhere, does not go anywhere, and does not remain anywhere.

The suchness of form

does not come from anywhere, does not go anywhere, and does not remain anywhere,

and the suchness of feeling, perception, volitional factors, and consciousness

does not come from anywhere, does not go anywhere, and does not remain anywhere.

The intrinsic nature of form

does not come from anywhere, does not go anywhere,

and does not remain anywhere, and the intrinsic nature of feeling, perception, volitional factors, and consciousness

does not come from anywhere, does not go anywhere, and does not remain anywhere.

The mark of form

does not come from anywhere, does not go anywhere, and does not remain anywhere,

and the mark of feeling, perception, volitional factors, and consciousness [F.205.a]
does not come from anywhere, does not go anywhere, and does not remain anywhere.



"Similarly, Subhūti, it is because the basic nature of the eyes

does not come from anywhere, does not go anywhere, and does not remain anywhere,

and the basic nature of the ears, nose, tongue, body, and thinking mind

does not come from anywhere, does not go anywhere, and does not remain anywhere.

Similarly, Subhūti, the suchness, intrinsic nature, and mark of the eyes

do not come from anywhere, do not go anywhere, and do not remain anywhere,

and the suchness, intrinsic nature, and mark of the ears, nose, tongue, body, and thinking mind

do not come from anywhere, do not go anywhere, and do not remain anywhere.



"Subhūti, the basic nature, suchness, intrinsic nature, and mark of the earth element

do not come from anywhere, do not go anywhere, and do not remain anywhere,

and the basic nature, suchness, intrinsic nature, and mark of the water element, fire element, wind element, space element, and consciousness element

do not come from anywhere, do not go anywhere, and do not remain anywhere.



"Subhūti, the basic nature of the dharma-constituent

does not come from anywhere, does not go anywhere, and does not remain anywhere,

and the suchness, intrinsic nature, and mark of the dharma-constituent

do not come from anywhere, do not go anywhere, and do not remain anywhere.



"Subhūti, the basic nature of suchness

does not come from anywhere, does not go anywhere, and does not remain anywhere,

and the suchness of suchness, intrinsic nature of suchness, and mark of suchness

do not come from anywhere, do not go anywhere, and do not remain anywhere.



"Subhūti, [F.205.b] the basic nature of the very limit of reality

does not come from anywhere, does not go anywhere, and does not remain anywhere,

and the suchness of the very limit of reality, intrinsic nature of the very limit of reality, and mark of the very limit of reality

do not come from anywhere, do not go anywhere, and do not remain anywhere.



"Subhūti, the basic nature of the inconceivable element

does not come from anywhere, does not go anywhere, and does not remain anywhere,

and the suchness of the inconceivable element, intrinsic nature of the inconceivable element, and mark of the inconceivable element

do not come from anywhere, do not go anywhere, and do not remain anywhere.



"Subhūti, the basic nature of the perfection of giving

does not come from anywhere, does not go anywhere, and does not remain anywhere,

and the suchness of the perfection of giving, intrinsic nature of the perfection of giving, and mark of the perfection of giving

do not come from anywhere, do not go anywhere, and do not remain anywhere.


The basic nature of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom

does not come from anywhere, does not go anywhere, and does not remain anywhere,

and . . . the suchness of the perfection of wisdom, intrinsic nature of the perfection of wisdom, and mark of the perfection of wisdom

do not come from anywhere, do not go anywhere, and do not remain anywhere.



"Subhūti, the basic nature of the applications of mindfulness

does not come from anywhere, does not go anywhere, and does not remain anywhere.

Subhūti, the suchness of the applications of mindfulness, intrinsic nature of [F.206.a] the applications of mindfulness, and mark of the applications of mindfulness

do not come from anywhere, do not go anywhere, and do not remain anywhere,

and the basic nature of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers of a tathāgata, four fearlessnesses, four detailed and thorough knowledges, six clairvoyances, and eighteen distinct attributes of a buddha

does not come from anywhere, does not go anywhere, and does not remain anywhere.

Similarly, . . . the suchness of the eighteen distinct attributes of a buddha, intrinsic nature of the eighteen distinct attributes of a buddha, and mark of the eighteen distinct attributes of a buddha

do not come from anywhere, do not go anywhere, and do not remain anywhere.



"Subhūti, the basic nature of awakening

does not come from anywhere, does not go anywhere, and does not remain anywhere,

and the suchness of awakening, intrinsic nature of awakening, and mark of awakening

do not come from anywhere, do not go anywhere, and do not remain anywhere.



"Subhūti, the basic nature of a buddha

does not come from anywhere, does not go anywhere, and does not remain anywhere,

and the suchness of a buddha, intrinsic nature of a buddha, and mark of a buddha

do not come from anywhere, do not go anywhere, and do not remain anywhere.



"Subhūti, the basic nature of the compounded

does not come from anywhere, does not go anywhere, and does not remain anywhere,

and the suchness of the compounded, intrinsic nature of the compounded, and mark of the compounded

do not come from anywhere, do not go anywhere, [F.206.b] and do not remain anywhere.



"Subhūti, the basic nature of the uncompounded

does not come from anywhere, does not go anywhere, and does not remain anywhere,

and the suchness of the uncompounded, intrinsic nature of the uncompounded, and mark of the uncompounded

do not come from anywhere, do not go anywhere, and do not remain anywhere.
(i.e. All dharmas are without any inherently existing three stages of becoming or three times: (i) origination / beginning / birth / coming / before / past, (ii) duration / middle / life / staying / change / during / present, (iii) cessation / ending / death / going / after / future – or cause, existence, functionality –. The three stages of becoming, or three times, are empty of inherent existence <==> because dependently co-arisen / interdependent, merely labeled / imputed by the mind. And vice versa. They are not existent, not non-existent, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, no tboth together, not neither,  and there is no fifth. Meaning indescribable / inconceivable.)



"Therefore, Subhūti,

you cannot apprehend [in absolute terms] the Great Vehicle coming,

cannot apprehend [in absolute terms] it going,

and cannot apprehend [in absolute terms] it remaining either.



"Subhūti, where you said, 'Lord,
you cannot apprehend [in absolute terms] the Great Vehicle's prior limit,

cannot apprehend [in absolute terms] its later limit, and

cannot apprehend [in absolute terms] its middle either.

This is a vehicle equally of the three time periods.

 That is why "Great Vehicle" is said again and again,' 337 it is exactly so, Subhūti, it is exactly so!

You cannot apprehend [in absolute terms] the Great Vehicle's prior limit,

cannot apprehend [in absolute terms] its later limit, and

cannot apprehend [in absolute terms] its middle either.

This is a vehicle equally of the three time periods.

Therefore 'Great Vehicle' is said again and again.
-

(i.e. All dharmas are without any inherently existing three stages of becoming or three times: (i) origination / beginning / birth / coming / before / past, (ii) duration / middle / life / staying / change / during / present, (iii) cessation / ending / death / going / after / future – or cause, existence, functionality –. The three stages of becoming, or three times, are empty of inherent existence <==> because dependently co-arisen / interdependent, merely labeled / imputed by the mind. And vice versa. They are not existent, not non-existent, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, no tboth together, not neither,  and there is no fifth. Meaning indescribable / inconceivable.)



"And why? Because, Subhūti,
the past time period is empty of the past time period,
the future time period is also empty of the future time period,
the present time period is also empty of the present time period,
the equality of the three time periods is also empty of the equality of the three time periods,
the Great Vehicle is also empty of the Great Vehicle,
the bodhisattva is also empty of the bodhisattva,
and, Subhūti,
in emptiness there is no one, or two, or three, or four, or five, or six,
or seven, or eight, or nine, or ten, or differentiation.

Therefore, this is the vehicle of the bodhisattva great beings equally of the three time periods.



"In this [F.207.a] Great Vehicle

you cannot apprehend [in absolute terms] same or not the same,

you cannot apprehend [in absolute terms] greed or free from greed,

you cannot apprehend [in absolute terms] hate or free from hate,

you cannot apprehend [in absolute terms] confusion or free from confusion,

you cannot apprehend [in absolute terms] name or nameless, and similarly

you cannot apprehend [in absolute terms] wholesome or unwholesome,

you cannot apprehend [in absolute terms] with outflows or without outflows,

you cannot apprehend [in absolute terms] basic immorality or not basic immorality,

you cannot apprehend [in absolute terms] blemished or unblemished,

you cannot apprehend [in absolute terms] the ordinary or the extraordinary,

you cannot apprehend [in absolute terms] defilement or purification, and

you cannot apprehend [in absolute terms] saṃsāra or nirvāṇa.

In it you also cannot apprehend [in absolute terms] permanence or impermanence,

you also cannot apprehend [in absolute terms] happiness or suffering,

you also cannot apprehend [in absolute terms] self or no self, and

you also cannot apprehend [in absolute terms] calm or not calm.

You also cannot apprehend [in absolute terms] the desire realm or beyond the desire realm,

you also cannot apprehend [in absolute terms] the form realm or beyond the form realm, and

you cannot apprehend [in absolute terms] the formless realm or beyond the formless realm.



"And why?

Subhūti, it is because

you cannot apprehend [in absolute terms] its intrinsic nature.

A past form, Subhūti, is empty of a past form,

and similarly a past feeling . . . a past perception . . . past volitional factors . . . and a past consciousness is empty of a past consciousness.

A future form, Subhūti, is empty of a future form, and similarly a future feeling . . . a future perception . . . future volitional factors . . . and a future consciousness is empty of a future consciousness.

A present form, Subhūti, is empty of a present form,

and similarly a present feeling . . . a present perception . . . present volitional factors . . . [F.207.b] and a present consciousness is empty of a present consciousness.



"And why? Because, Subhūti,

you cannot apprehend [in absolute terms] a past form in emptiness.

Given that

you cannot apprehend [in absolute terms] even emptiness because it is empty of emptiness,

how could you ever apprehend a past form in emptiness?

You cannot apprehend [in absolute terms] a past feeling, perception, volitional factors, or consciousness in emptiness, either.

Given that

you cannot apprehend [in absolute terms] even emptiness because it is empty of emptiness,

how could you ever apprehend a past feeling, perception, volitional factors, or consciousness in emptiness?



"Similarly,

you cannot apprehend [in absolute terms] a future form in emptiness.

Given that

you cannot apprehend [in absolute terms] even emptiness because it is empty of emptiness,

how could you ever apprehend a future form in emptiness?

You cannot apprehend [in absolute terms] a future feeling, perception, volitional factors, or consciousness in emptiness, either.

Given that

you cannot apprehend [in absolute terms] even emptiness because it is empty of emptiness,

how could you ever apprehend a future feeling, perception, volitional factors, or consciousness in emptiness?



"Similarly,

you cannot apprehend [in absolute terms] a present form in emptiness.

Given that you

cannot apprehend [in absolute terms] even emptiness because it is empty of emptiness,

how could you ever apprehend a present form in emptiness?

You cannot apprehend [in absolute terms] a present feeling, perception, volitional factors, or consciousness in emptiness, either.

Given that

you cannot apprehend [in absolute terms] even emptiness because it is empty of emptiness,

how could you ever apprehend a present feeling, perception, volitional factors, or consciousness in emptiness?



"Subhūti,

you cannot apprehend [in absolute terms] the perfection of giving at the prior limit; Subhūti,

you cannot apprehend [in absolute terms] the perfection of giving [F.208.a] at the later limit, and, Subhūti,

you cannot apprehend [in absolute terms] the perfection of giving in the present. Subhūti,

you cannot apprehend [in absolute terms] the perfection of giving in the equality of the three periods of time, either. Subhūti,

you cannot apprehend [in absolute terms] the past period of time in the equality,

you cannot apprehend [in absolute terms] the future period of time in the equality, and

you cannot apprehend [in absolute terms] the present period of time in the equality.

Given that

you cannot apprehend [in absolute terms] even equality in the equality,

how could you ever apprehend the past, future, or present perfection of giving in the equality?



"Subhūti,

you cannot apprehend [in absolute terms] the perfection of morality, perfection of patience, perfection of perseverance, or perfection of concentration at the prior limit, the later limit, or in the present; Subhūti,

you cannot apprehend [in absolute terms] the perfection of wisdom at the prior limit, the later limit, or in the present, either. . . .

You cannot apprehend [in absolute terms] the perfection of wisdom in the equality of the three periods of time, either.

Subhūti, given that

you cannot apprehend [in absolute terms] the past, future, and present periods of time in the equality,

and you cannot apprehend [in absolute terms] even equality in the equality,

how could you ever apprehend the past, future, or present perfection of wisdom in the equality?



"Furthermore, Subhūti,

you cannot apprehend [in absolute terms] the applications of mindfulness at the prior limit, the later limit, or in the middle; 338

you cannot apprehend [in absolute terms] the applications of mindfulness in the equality of the three periods of time, either.

Subhūti, given that
you cannot apprehend [in absolute terms] the past, future, or present periods of time in the equality,

and you cannot apprehend [in absolute terms] even equality in the equality,

how could you ever apprehend the past, future, or present applications of mindfulness in the equality?



"Similarly, Subhūti,
you cannot apprehend [in absolute terms] the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, [F.208.b] path, ten powers, fearlessnesses, detailed and thorough knowledges, or eighteen distinct attributes of a buddha at the prior limit, the later limit, or in the middle.
You cannot apprehend [in absolute terms] . . . up to the eighteen distinct attributes of a buddha in the equality of the three periods of time, either.

Subhūti, given that
you cannot apprehend [in absolute terms] the past time period,

you cannot apprehend [in absolute terms] the future time period, and

you cannot apprehend [in absolute terms] the present time period in the equality, and

you cannot apprehend [in absolute terms] even equality in the equality,

how could you ever apprehend . . . up to the past, future, and present eighteen distinct attributes of a buddha in the equality?



"Furthermore, Subhūti,
you cannot apprehend [in absolute terms] an ordinary person at the prior limit,
you cannot apprehend [in absolute terms] an ordinary person at the later limit, and

you cannot apprehend [in absolute terms] an ordinary person in the present.

You cannot apprehend [in absolute terms] an ordinary person in the equality of the three periods of time, either.

And why?

Subhūti, it is because a being cannot be found.



"Furthermore, Subhūti,

you cannot apprehend [in absolute terms] a śrāvaka at the prior limit,

you cannot apprehend [in absolute terms] a pratyekabuddha or a bodhisattva at the prior limit, and

you cannot apprehend [in absolute terms] a tathāgata at the prior limit. . . .

You cannot apprehend [in absolute terms] a tathāgata at the later limit, and

you cannot apprehend [in absolute terms] a tathāgata in the present.

You cannot apprehend [in absolute terms] a tathāgata in the equality of the three periods of time, either.

And why?

Subhūti, it is because a tathāgata cannot be found.
-

(i.e. All dharmas are without any inherently existing three stages of becoming or three times: (i) origination / beginning / birth / coming / before / past, (ii) duration / middle / life / staying / change / during / present, (iii) cessation / ending / death / going / after / future – or cause, existence, functionality –. The three stages of becoming, or three times, are empty of inherent existence <==> because dependently co-arisen / interdependent, merely labeled / imputed by the mind. And vice versa. They are not existent, not non-existent, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, no tboth together, not neither,  and there is no fifth. Meaning indescribable / inconceivable.)



"Subhūti, bodhisattva great beings standing in the perfection of wisdom like that,
training in the equality of the three periods of time like that,
should complete the knowledge of all aspects [omniscience / U2T].



"This, Subhūti, is the Great Vehicle named equally of the three time periods of the bodhisattva great beings, standing in which bodhisattva great beings surpass [F.209.a] the world with its gods, humans, and asuras and go forth to the knowledge of all aspects [omniscience / U2T]." 339



Then venerable Subhūti said to the Lord,

"Excellent, Lord, it is excellent, this eloquent statement you have made,

Lord, that it is the Great Vehicle named equally of the three time periods of the bodhisattva great beings.

Lord, past bodhisattva great beings, having trained in this Great Vehicle, gained the knowledge of all aspects [omniscience / U2T].

Lord, future bodhisattva great beings will also train in this Great Vehicle and gain the knowledge of all aspects [omniscience / U2T].

And, Lord, infinite, countless bodhisattva great beings beyond measure, presently in infinite, countless world systems beyond measure in the ten directions, are training in this Great Vehicle and are gaining the knowledge of all aspects [omniscience / U2T].

Therefore, Lord, it is the Great Vehicle of the bodhisattva great beings,
because it is the vehicle called equally of the three time periods."
-

(i.e. All dharmas are without any inherently existing three stages of becoming or three times: (i) origination / beginning / birth / coming / before / past, (ii) duration / middle / life / staying / change / during / present, (iii) cessation / ending / death / going / after / future – or cause, existence, functionality –. The three stages of becoming, or three times, are empty of inherent existence <==> because dependently co-arisen / interdependent, merely labeled / imputed by the mind. And vice versa. They are not existent, not non-existent, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, no tboth together, not neither,  and there is no fifth. Meaning indescribable / inconceivable.)



Venerable Subhūti having spoken thus, the Lord said to him, "Exactly so, Subhūti, exactly so. It is just as you say.

Past, future, and present tathāgatas, worthy ones, perfectly complete buddhas also train in this Great Vehicle

and gained, will gain, and are gaining the knowledge of all aspects [omniscience / U2T]."



This was the nineteenth chapter, "Surpassing," 340 of "The Perfection of Wisdom in Eighteen Thousand Lines." [F.209.b] [B16]




Access to other chapters on the Blog:
(Work in progress. Empty files means they are not done yet.)

  1. Chapter 0 – Introduction to the Sutra

  2. Chapter 1 – Introduction / the Assembly

  3. Chapter 2 – Production of the Thought

  4. Chapter 3 – Designation

  5. Chapter 4 – Equal to the Unequal

  6. Chapter 5 – Tongue

  7. Chapter 6 – Subhūti

  8. Chapter 7 – Entry into flawlessness

  9. Chapter 8 – The Religious Mendicant Śreṇika

  10. Chapter 9 – Causal Signs

  11. Chapter 10 – Illusion-like

  12. Chapter 11 – Embarrassment

  13. Chapter 12 – Elimination of Views

  14. Chapter 13 – The Six Perfections

  15. Chapter 14 – Neither Bound nor Freed

  16. Chapter 15 – Meditative Stabilization

  17. Chapter 16 – Dhāraṇī Gateway

  18. Chapter 17 – Level Purification

  19. Chapter 18 – The Exposition of Going Forth in the Great Vehicle [cause / path]

  20. Chapter 19 – Surpassing

  21. Chapter 20 – Not Two

  22. Chapter 21 – Subhūti

  23. Chapter 22 – Śatakratu

  24. Chapter 23 – Hard to Understand

  25. Chapter 24 – Unlimited

  26. Chapter 25 – Second Śatakratu

  27. Chapter 26 – Getting Old

  28. Chapter 27 – Reliquary

  29. Chapter 28 – Declaration of the Good Qualities of the Thought of Awakening

  30. Chapter 29 – Different Tīrthika Religious Mendicants

  31. Chapter 30 – The Benefits of Taking Up and Adoration

  32. Chapter 31 – Physical Remains

  33. Chapter 32 – The Superiority of Merit

  34. Chapter 33 – Dedication

  35. Chapter 34 – Perfect Praise of the Quality of Accomplishment

  36. Chapter 35 – Hells

  37. Chapter 36 – Teaching The Purity of all Dharmas

  38. Chapter 37 – Nobody

  39. Chapter 38 – Cannot Be Apprehended

  40. Chapter 39 – The Northern Region

  41. Chapter 40 – The Work of Māra

  42. Chapter 41 – Not Complete Because of Māra

  43. Chapter 42 – Revealing the World

  44. Chapter 43 – Inconceivable

  45. Chapter 44 – Made Up

  46. Chapter 45 – A Boat

  47. Chapter 46 – Teaching the Intrinsic Nature of All Dharmas

  48. Chapter 47 – Taming Greed

  49. Chapter 48 – A Presentation of the Bodhisattvas' Training

  50. Chapter 49 – Irreversibility

  51. Chapter 50 – Teaching the Signs of Irreversibility

  52. Chapter 51 – Skillful means

  53. Chapter 52 – Completion of the Means

  54. Chapter 53 – The Prophecy about Gaṅgadevī

  55. Chapter 54 – Teaching the Cultivation of Skillful Means

  56. Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]

  57. Chapter 56 – Equal Training

  58. Chapter 57 – Practice

  59. Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]

  60. Chapter 59 – Non-attachment

  61. Chapter 60 – Entrusting

  62. Chapter 61 – Inexhaustible

  63. Chapter 62 – Leaping Above Absorption

  64. Chapter 63 – Many Inquiries about the Two Dharmas

  65. Chapter 64 – Perfectly Displayed

  66. Chapter 65 – Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means

  67. Chapter 66 – A Demonstration of Skillful Means

  68. Chapter 67 – Morality

  69. Chapter 68 – Growing and Flourishing

  70. Chapter 69 – An Explanation of Meditation on The Path

  71. Chapter 70 – An Explanation of Serial Action, Training, and Practice

  72. Chapter 71 – The True Nature of Dharmas That Cannot Be Apprehended

  73. Chapter 72 – Teaching the Absence of Marks

  74. Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters

  75. Chapter 74 – Exposition of the Sameness of Dharmas

  76. Chapter 75 – Exposition of Non-complication –

  77. Chapter 76 – The Armor for Bringing Beings to Maturity

  78. Chapter 77 – Teaching the Purification of a Buddhafield

  79. Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield

  80. Chapter 79 – Teaching the Non Existence of an Intrinsic Nature

  81. Chapter 80 – Teaching that there is No Defilement or Purification

  82. Chapter 81 – Yogic Practice of the Ultimate

  83. Chapter 82 – The Unchanging True Nature of Dharmas

  84. Chapter 83 – Categorization of a Bodhisattva's Training

  85. Chapter 84 – Collection

  86. Chapter 85 – Sadāprarudita

  87. Chapter 86 – Dharmodgata

  88. Chapter 87 – Entrusting

  89. Résumés in bullet points of all chapters.




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