The Transcendent Perfection of Wisdom in Ten Thousand Lines
Like Space

The Blessed One addressed the venerable Su­bhūti as follows: “Su­bhūti, you asked where this vehicle will come to rest. In this regard, Su­bhūti, [F.134.b] the vehicle will not come to rest anywhere. If you ask why, it is because resting is non-apprehensible, and so all things do not come to rest. On the other hand, the vehicle will come to rest by way of its non-resting. Su­bhūti, just as the expanse of reality neither comes to rest, nor does it not come to rest, similarly, Su­bhūti, the vehicle does not come to rest, nor does it not come to rest. The same refrain should be extensively applied here, just as has been indicated in the context of the previous chapter.

“Su­bhūti, just as non-arising neither comes to rest, nor does it not come to rest, similarly, this vehicle does not come to rest, nor does it not come to rest; in the same vein, just as non-cessation, non-signlessness, non-affliction, non-purification and non-conditioning neither come to rest, nor do they not come to rest, similarly, Su­bhūti, this vehicle does not come to rest, nor does it not come to rest. If you ask why, Su­bhūti, it is because the essential nature of the expanse of reality neither comes to rest, nor does it not come to rest. If you ask why, Su­bhūti, it is because the essential nature of the expanse of reality is empty of the essential nature of the expanse of reality. In the same vein, the essential nature of those other unconditioned phenomena, up to and including non-conditioning, is empty of non-conditioning, [and so forth]. Su­bhūti, for these reasons this [Great] Vehicle will not come to rest anywhere, but nor will it not do so. This is owing to its non-resting.

“Also, Su­bhūti, you asked who will attain emancipation by means of this vehicle. In this regard, Su­bhūti, no one will attain emancipation by means of this vehicle. If you ask why, Su­bhūti, it is because all those things associated with this vehicle, and with those who would attain emancipation, and that in which emancipation is attained, are non-existent and they are non-apprehensible. [F.135.a] Since all things are accordingly non-existent and non-apprehensible, who could attain emancipation by means of anything? In what could emancipation possibly be attained? If you ask why, Su­bhūti, it is because the self and other [posited subjects], up to and including the knower and the viewer, are non-apprehensible. This being the case, the ‘self’ is never apprehensible. Similarly, [other posited subjects], from sentient beings and living creatures to knowers and viewers, are all non-apprehensible.

“Similarly, the expanse of reality is non-apprehensible, owing to its utter purity. The real nature is non-apprehensible, owing to its utter purity. The finality of existence is non-apprehensible, [owing to its utter purity]. The inconceivable expanse is non-apprehensible, owing to its utter purity. The psycho-physical aggregates and sensory elements are non-apprehensible, owing to their utter purity. The sensory elements and sense fields are non-apprehensible, owing to their utter purity. Similarly, the transcendent perfection of generosity is non-apprehensible, owing to its utter purity. Similarly, the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom are non-apprehensible, owing to their utter purity. Similarly, the emptiness of internal phenomena is non-apprehensible, owing to its utter purity, and in the same vein, the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are non-apprehensible, owing to their utter purity.

“Similarly, the applications of mindfulness are non-apprehensible, owing to their utter purity, and in the same vein, [the other causal attributes], up to and including the noble eightfold path, are non-apprehensible, owing to their utter purity. Those who have entered the stream are non-apprehensible, owing to their utter purity. Similarly, those who are tied to one more rebirth, those who are no longer subject to rebirth, arhats, pratyekabuddhas, and those who have become tathāgatas, arhats, genuinely perfect buddhas are non-apprehensible, owing to their utter purity. Similarly, the fruit of having entered the stream is non-apprehensible, owing to its utter purity. Similarly, [F.135.b] the fruit of being tied to one more rebirth, the fruit of being no longer subject to rebirth, arhatship, individual enlightenment, and unsurpassed, genuinely perfect enlightenment are non-apprehensible, owing to their utter purity. Omniscience is non-apprehensible, owing to its utter purity. Similarly, non-arising, non-cessation, non-affliction, non-purification and non-conditioning are non-apprehensible, owing to their utter purity. The limit of the past is non-apprehensible, owing to its utter purity. Similarly, the limit of the future and the present are non-apprehensible, owing to their utter purity. Similarly, motion, non-motion, resting, and arising are non-apprehensible, owing to their utter purity. Similarly, decrease and increase are non-apprehensible, owing to their utter purity.”

“What, you may ask, is it that is non-apprehensible, on account of which all things are not apprehended? Things are not apprehended because the expanse of reality is non-apprehensible. If you ask why, Su­bhūti, it is because the expanse of reality, owing to its utter purity, has not been, is not and will not be apprehended by anyone. In the same vein, things are not apprehended because the real nature is non-apprehensible, because the finality of existence is non-apprehensible, because emptiness is non-apprehensible, because the transcendent perfection of wisdom is non-apprehensible, because the emptiness of internal phenomena is non-apprehensible, and because [the other aspects of emptiness] up to and including the emptiness of the essential nature of non-entities, are non-apprehensible. Similarly, things are not apprehended because the applications of mindfulness are non-apprehensible. Things are not apprehended because [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas are non-apprehensible. Similarly, things are not apprehended because those who have entered the stream are non-apprehensible, and in the same vein, [F.136.a] things are not apprehended because [other realized beings] up to and including genuinely perfect buddhas, are non-apprehensible. Similarly, things are not apprehended because the fruit of having entered the stream is non-apprehensible. In the same vein, things are not apprehended because [the other attainments], up to and including unsurpassed, genuinely perfect enlightenment, are non-apprehensible.

“Similarly, things are not apprehended because non-arising is non-apprehensible. Things are also not apprehended because other unconditioned phenomena, up to and including non-conditioning, are non-apprehensible, owing to their utter purity. If you ask why, Su­bhūti, it is the case that things are not apprehended because, owing to its utter purity, non-conditioning [and so forth] is non-apprehensible.

“Similarly, things are not apprehended because the first level [of realization] is non-apprehensible. Things are not apprehended because [the other levels of realization], up to and including the tenth level, are non-apprehensible, owing to their utter purity.

“In this regard, if you ask what are the ten levels, they comprise (1) the level of bright insight, (2) the level of buddha nature, (3) the level of the eighth-lowest stage, (4) the level of insight, (5) the level of attenuated refinement, (6) the level of dispassion, (7) the level of [an arhat’s] spiritual achievement, (8) the level of the pratyekabuddhas, (9) the level of the bodhisattvas, and (10) the actual level of the genuinely perfect buddhas.268

“In the emptiness of internal phenomena, the first level is non-apprehensible, and similarly, the second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth levels are non-apprehensible. In the same vein, in the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, due to their utter purity, the first level is non-apprehensible, as are [the other levels], up to and including the tenth level, due to their utter purity. If you ask why, Su­bhūti, it is because the first level has not been, is not, and will not be apprehended by anyone, and [the other levels], up to and including the tenth level, owing to their utter purity, have not been, are not, and will not be apprehended by anyone.

“Similarly, in the emptiness of internal phenomena, the maturation of sentient beings is non-apprehensible due to its utter purity, and [in to the other aspects of emptiness], up to and including the emptiness of the essential nature of non-entities, the maturation of sentient beings is non-apprehensible. [F.136.b] Similarly, in the emptiness of internal phenomena, the refinement of the buddhafields is non-apprehensible due to its utter purity, and in the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, the refinement of the buddhafields is non-apprehensible. Similarly, in the emptiness of internal phenomena, the five eyes are non-apprehensible due to their utter purity, and in the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, the five eyes are non-apprehensible.

“So it is, Su­bhūti, that when great bodhisattva beings practice the transcendent perfection of wisdom in that manner, owing to the non-apprehension of all things, they will attain emancipation in omniscience by means of the Great Vehicle.”

The venerable Su­bhūti then said to the Blessed One, “Reverend Lord! This great vehicle, which is called the Great Vehicle, overpowers and attains emancipation from the world with its gods, humans, and antigods. Reverend Lord! As I understand the words spoken by the Blessed One, this Great Vehicle is equal to space. Just as in space, coming, going, and abiding are not discernible, so in this Great Vehicle, also, coming, going, and abiding are not discernible. Just as in space, the limit of the past is non-apprehensible, and the limit of the future and the intervening [present] are non-apprehensible, so in this Great Vehicle, also, the limit of the past is non-apprehensible, and the limit of the future and the intervening [present] are non-apprehensible. It is because it genuinely transcends the three times269 that this vehicle is called the Great Vehicle.”

The Blessed One then replied to the venerable Su­bhūti, “That is so, Su­bhūti! It is just as you have said! This vehicle is equal to space. That is why it overpowers and attains emancipation from the world with its gods, humans, and antigods. Su­bhūti, this vehicle of the bodhisattvas comprises the six transcendent perfections. [F.137.a] If you ask what these six are, they are the transcendent perfection of generosity, the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom. Su­bhūti, these designate the Great Vehicle of great bodhisattva beings.

“Moreover, Su­bhūti, this Great Vehicle of great bodhisattva beings comprises the emptiness of internal phenomena, and the other aspects of emptiness, up to and including the emptiness of the essential nature with respect to non-entities.

“Moreover, this Great Vehicle of great bodhisattva beings comprises all the dhāraṇī gateways and all the gateways of meditative stability. The latter include the meditative stability named Heroic Valor and [the other hundred and ten meditative stabilities], up to and including the meditative stability named Unattached, Liberated, and Uncovered like Space.

“Moreover, Su­bhūti, this Great Vehicle of great bodhisattva beings comprises the four applications of mindfulness, and in the same vein, [all the other causal attributes], up to and including the noble eightfold path. It also comprises the ten powers of the tathāgatas, and [all the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. [B13]

“Also, Su­bhūti, you said that this vehicle overpowers and attains emancipation from the world with its gods, humans, and antigods. What, you may ask, is this world, with its gods, humans, and antigods? It comprises the world system of desire, the world system of form, and the world system of formlessness. Su­bhūti, if the world system of desire were endowed with attributes that are unmistaken, inalienable, incontrovertible, genuine, true, qualitative, permanent, stable, eternal, and unchanging, [F.137.b] and it were not a non-entity, then this supreme Great Vehicle would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because this world system of desire is imagined, fabricated, and verbally constructed‍—its attributes being impermanent, unstable, ephemeral, changeable, and so on‍—and because it is a non-entity, this supreme Great Vehicle does overpower and attain emancipation from the world with its gods, humans, and antigods.

“Similarly, Su­bhūti, if the world system of form and the world system of formlessness were endowed with attributes that are unmistaken, inalienable, incontrovertible, genuine, true, qualitative, permanent, stable, eternal, and unchanging, and they were not non-entities, then this supreme Great Vehicle would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because the world system of form and the world system of formlessness are imagined, fabricated, and verbally constructed,‍—their attributes being impermanent, unstable, ephemeral, changeable, and so on‍—and because they are non-entities, this supreme Great Vehicle does overpower and attain emancipation from the world with its gods, humans, and antigods.

“Su­bhūti, if physical forms were endowed with attributes that are unmistaken, inalienable, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, and they were not non-entities, then this supreme Great Vehicle would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because physical forms are imagined, fabricated, and verbally constructed‍—their attributes being entirely impermanent, unstable, ephemeral, changeable, and so on‍—[F.138.a] and because they are non-entities, this supreme Great Vehicle does overpower and attain emancipation from the world with its gods, humans, and antigods. The same refrain should be extensively applied to feelings, perceptions, formative predispositions, and consciousness, just as it has been applied to physical forms.

“Similarly, if the eyes, ears, nose, tongue, body, and mental faculty; and similarly, the sense field of sights, the sense field of sounds, the sense field of odors, the sense field of tastes, the sense field of tangibles, and the sense field of mental phenomena; and similarly, visual consciousness, and so on, up to the mental faculty that arises from visually compounded sensory contact; and similarly, the feelings originating from sensory contact that is visually compounded, and so on, up to the feelings arising from sensory contact that is mentally compounded, were all endowed with attributes that are unmistaken, inalienable, incontrovertible, genuine, true, qualitative, permanent, stable, eternal, and unchanging, and they were not non-entities, then this supreme Great Vehicle would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because all these, up to and including feelings arising from sensory contact that is mentally compounded are imagined, fabricated, and verbally constructed‍—their attributes being entirely impermanent, unstable, ephemeral, changeable, and so on‍—and because they are non-entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.

“Su­bhūti, if the expanse of reality were an entity and not a non-entity, then this supreme Great Vehicle would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because the expanse of reality is not an entity, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods. [F.138.b] In the same vein, Su­bhūti, if the real nature were an entity and not a non-entity, and similarly if the finality of existence and the inconceivable expanse were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because the real nature, the finality of existence, and the inconceivable expanse are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.

“Su­bhūti, if the transcendent perfection of generosity were an entity and not a non-entity, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because the transcendent perfection of generosity is not an entity,270 this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.

“Similarly, Su­bhūti, if the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because the transcendent perfections of ethical discipline,271 and so on, up to and including the transcendent perfection of wisdom, are not entities, this supreme vehicle, the Great Vehicle, [F.139.a] does overpower and attain emancipation from the world with its gods, humans, and antigods.

“Su­bhūti, if the emptiness of internal phenomena and the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because the emptiness of internal phenomena and the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.

“Su­bhūti, if the applications of mindfulness were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because the applications of mindfulness are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.

“Su­bhūti, if the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, and in the same vein, the ten powers of the tathāgatas, and [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because [all these attributes], up to and including the eighteen distinct qualities of the buddhas, are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.

“Su­bhūti, if [F.139.b] the attributes of the level of buddha nature were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because the attributes of the level of buddha nature are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.

“Similarly, Su­bhūti, if the attributes of the eighth-lowest stage, the attributes of those who enter the stream, the attributes of those who are tied to one more rebirth, the attributes of those who are no longer subject to rebirth, the attributes of arhats, the attributes of pratyekabuddhas, the attributes of bodhisattvas, and the attributes of genuinely perfect buddhas were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because the attributes of genuinely perfect buddhas, and so forth, are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world, with its gods, humans, and antigods.

“Su­bhūti, if individuals who have attained the level of buddha nature were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because individuals who have attained the level of buddha nature are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.

“Similarly, Su­bhūti, if individuals who have attained the eighth-lowest stage, and individuals who have entered the stream, who are tied to one more rebirth, who are no longer subject to rebirth, who are arhats, pratyekabuddhas, bodhisattvas, and genuinely perfect buddhas were entities [F.140.a] and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because individuals who have attained the eighth-lowest stage, and so on, up to those individuals who are tathāgatas, arhats, genuinely perfect buddhas, are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.

“Su­bhūti, if the world with its gods, humans, and antigods were an entity and not a non-entity, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because the world with its gods, humans, and antigods is not an entity, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.

“Su­bhūti, if the [altruistic] thoughts cultivated by great bodhisattva beings from the time when they first begin to set their mind on enlightenment, up to the time when they are seated at the Focal Point of Enlightenment, were entities and not non-entities, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because the [altruistic] thoughts cultivated by great bodhisattva beings from the time when they first begin to set their mind on enlightenment, up to the time when they are seated at the Focal Point of Enlightenment, are not entities, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.

“Su­bhūti, if the adamantine gnosis of great bodhisattva beings [F.140.b] were an entity and not a non-entity, then this supreme vehicle, the Great Vehicle, would not overpower and attain emancipation from the world with its gods, humans, and antigods. However, Su­bhūti, because the adamantine gnosis of bodhisattvas is not an entity, this supreme vehicle, the Great Vehicle, does overpower and attain emancipation from the world with its gods, humans, and antigods.

“Su­bhūti, if the adamantine gnosis of great bodhisattva beings were an entity and not a non-entity, then great bodhisattva beings, after realizing that all involuntary reincarnation through propensities and afflicted mental states are not entities, would not have to acquire omniscience. However, Su­bhūti, because the adamantine gnosis of great bodhisattva beings is not an entity, great bodhisattva beings, after realizing that all involuntary reincarnation through propensities and afflicted mental states are not entities, do acquire omniscience. They do overpower and attain emancipation from the world with its gods, humans, and antigods.

“Su­bhūti, if the thirty-two major marks of a superior man that the tathāgatas, arhats, genuinely perfect buddhas possess were entities and not non-entities, then the tathāgatas, arhats, genuinely perfect buddhas would not overpower and grace the world, with its gods, humans, and antigods, with their magnificence and glory. However, Su­bhūti, because the thirty-two major marks of a superior man that the tathāgatas, arhats, genuinely perfect buddhas possess are not entities, the tathāgatas, arhats, genuinely perfect buddhas [F.141.a] do overpower and outshine the world, with its gods, humans, and antigods, with their magnificence and glory.

“Su­bhūti, if the luminosity of the tathāgatas, arhats, genuinely perfect buddhas were an entity and not a non-entity, then the luminosity of the tathāgatas, arhats, genuinely perfect buddhas would not pervade the world, with its gods, humans, and antigods, numerous as the sands of the River Ganges. However, Su­bhūti, because the luminosity of the tathāgatas, arhats, genuinely perfect buddhas is not an entity, the luminosity of the tathāgatas, arhats, genuinely perfect buddhas does pervade the world, with its gods, humans, and antigods, numerous as the sands of the River Ganges.

“Su­bhūti, if the voice of the tathāgatas, arhats, genuinely perfect buddhas, endowed with its sixty aspects, were an entity and not a non-entity, then the voice of the tathāgatas, arhats, genuinely perfect buddhas, endowed with its sixty aspects,272 would not envelop the countless, innumerable worlds of the ten directions. However, Su­bhūti, because the voice of the tathāgatas, arhats, genuinely perfect buddhas, endowed with its sixty aspects, is not an entity, the voice of the tathāgatas, arhats, genuinely perfect buddhas, endowed with its sixty aspects, does envelop the countless, innumerable worlds of the ten directions.

“Su­bhūti, if the doctrinal wheel of the tathāgatas, arhats, genuinely perfect buddhas were an entity and not a non-entity, then the tathāgatas, arhats, genuinely perfect buddhas would not promulgate in the world that which has not previously been turned in conformity with the sacred doctrine by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else. [F.141.b] However, Su­bhūti, because the doctrinal wheel of the tathāgatas, arhats, genuinely perfect buddhas is not an entity, the tathāgatas, arhats, genuinely perfect buddhas do turn the doctrinal wheel which has not previously been turned by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else.

“Su­bhūti, if all the sentient beings for whom the tathāgatas turn the doctrinal wheel were entities and not non-entities, then the tathāgatas would not bring all those sentient beings to attain final nirvāṇa, in the expanse of nirvāṇa where no residue of the psycho-physical aggregates is left behind. However, Su­bhūti, because all the sentient beings for whom the tathāgatas turn the doctrinal wheel are not entities, the tathāgatas have indeed brought, are bringing, and will bring all those sentient beings to attain final nirvāṇa, in the expanse of nirvāṇa where no residue of the psycho-physical aggregates is left behind.

“Su­bhūti, you have said that this vehicle is equal to space. So it is, Su­bhūti! It is as you have spoken. This vehicle is equal to space. For example, Su­bhūti, in space the eastern direction is not discernible. The southern direction, the western direction, and the northern direction are not discernible. The zenith, the nadir, and the four intermediate directions are also not discernible. Similarly, Su­bhūti, in this supreme vehicle, the Great Vehicle, the eastern direction is also not discernible. The southern direction, the western direction, and the northern direction are not discernible. The zenith and the nadir are not discernible, and the intermediate directions are not discernible.

“Just as, Su­bhūti, space is neither long, nor short, [F.142.a] nor square, nor round, similarly, Su­bhūti, the supreme vehicle, the Great Vehicle, is also neither long, nor short, nor square, nor round.

“For example, Su­bhūti, space is neither blue, nor yellow, nor red, nor white, nor crimson, nor pale yellow, nor golden, nor multicolored. Similarly, Su­bhūti, this vehicle is also neither blue, nor yellow, nor red, nor white, nor crimson, nor pale yellow, nor golden, nor multicolored. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space is not the past, the future, or the present. Similarly, Su­bhūti, this supreme vehicle, the Great Vehicle, is also not the past, the future, or the present. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space has neither decrease nor increase, and diminutions are non-apprehensible. Similarly, Su­bhūti, this supreme vehicle has also neither decrease nor increase, and diminutions are non-apprehensible. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space neither arises, nor does it cease, nor is it stable, and alterations are non-apprehensible. Similarly, Su­bhūti, this vehicle also neither arises, nor does it cease, nor is it stable, and alterations are non-apprehensible. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space is neither virtuous nor non-virtuous, and it is neither determinate nor indeterminate. Similarly, Su­bhūti, this vehicle is also neither virtuous nor non-virtuous, and it is neither determinate nor indeterminate. So it is that this vehicle is said to be equal to space.” [F.142.b]

“For example, Su­bhūti, space is not something that is seen, nor is it heard, remembered, or cognized. Similarly, Su­bhūti, this Great Vehicle is also not something that is seen, nor is it heard, remembered, or cognized. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space is neither an object of knowledge, nor is it an object of understanding,273 nor is it an object of comprehension, nor is it an object to be renounced, nor is it an object to be actualized, nor is it an object to be cultivated. Similarly, Su­bhūti, this Great Vehicle is also neither an object of knowledge, nor is it an object of understanding, nor is it an object of comprehension, nor is it an object to be renounced, nor is it an object to be actualized, nor is it an object to be cultivated. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space is neither the maturation of past actions, nor does it possess the attributes of maturation. Similarly, Su­bhūti, this Great Vehicle, too, is neither the maturation of past actions, nor does it possess the attributes of maturation. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space is neither included within the world system of desire, nor is it included within the world system of form, nor is it included within the world system of formlessness. Similarly, Su­bhūti, this Great Vehicle is also neither included within the world system of desire, nor is it included within the world system of form, nor is it included within the world system of formlessness. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space comprises neither the attributes of desire, nor the attributes of freedom from desire, [F.143.a] and in the same vein, it does not comprise the attributes of [the other aspects of the three poisons], up to and including the attributes free from delusion. Similarly, Su­bhūti, this Great Vehicle, too, comprises neither the attributes of desire, nor the attributes free from desire, and in the same vein, it does not comprise the attributes of [the other aspects of the three poisons], up to and including the attributes free from delusion. So it is that this vehicle is said to be equal to space.274

“For example, Su­bhūti, space makes reference neither to the first setting of the mind on enlightenment, nor does it make reference to the second, the third, the fourth, the fifth, the sixth, the seventh, the eighth, the ninth, or the tenth setting of the mind on enlightenment. Similarly, Su­bhūti, this supreme vehicle, the Great Vehicle, too, makes no reference to any setting of the mind on enlightenment, from the first to the tenth. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space is endowed neither with the level of bright insight, nor with the level of buddha nature, nor with the level of the eighth-lowest stage, nor with the level of insight, nor with the level of attenuated refinement, nor with the level of dispassion, nor with the level of [an arhat’s] spiritual realization, nor with the level of the pratyekabuddhas. Similarly, Su­bhūti, this supreme vehicle, the Great Vehicle, too, is endowed neither with the level of bright insight, nor with [any of the other levels], up to and including the level of the pratyekabuddhas. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space is endowed neither with the fruit of having entered the stream, nor with [any of the other fruits], up to and including that of the level of the pratyekabuddhas. Similarly, Su­bhūti, this Great Vehicle, too, is endowed neither with the fruit of having entered the stream, nor with [any of the other fruits], up to and including that of the level of the pratyekabuddhas. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space is endowed neither with the level of the śrāvakas, nor with the level of the pratyekabuddhas, nor with the level of the genuinely perfect buddhas. Similarly, Su­bhūti, this Great Vehicle, too, is endowed with neither the level of the śrāvakas, nor with the level of the pratyekabuddhas, nor with the level of the genuinely perfect buddhas. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space is neither material, nor is it immaterial; neither is it revealed, nor is it unrevealed; [F.143.b] neither is it obstructed, nor is it unobstructed; and neither is it associated with anything, nor is it disassociated from anything. Similarly, Su­bhūti, this Great Vehicle, too, is neither material, nor is it immaterial; neither is it revealed, nor is it unrevealed; neither is it obstructed, nor is it unobstructed; and neither is it associated with anything, nor is it disassociated from anything. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space is neither permanent, nor is it impermanent; neither is it imbued with happiness, nor is it imbued with suffering; and neither is it a self, nor is it not a self. Similarly, Su­bhūti, this Great Vehicle, too, is neither permanent, nor is it impermanent; neither is it imbued with happiness, nor is it imbued with suffering; and neither is it a self, nor is it not a self. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space is neither empty, nor is it not empty; neither is it with signs, nor is it signless; and neither does it have aspirations, nor is it without aspirations. Similarly, Su­bhūti, this Great Vehicle, too, is neither empty, nor is it not empty; neither is it with signs, nor is it signless; and neither does it have aspirations, nor is it without aspirations. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space is neither calm, nor is it not calm, and neither is it void, nor is it not void. Similarly, Su­bhūti, this Great Vehicle, too, is neither calm, nor is it not calm, and neither is it void, nor is it not void. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space is neither darkness nor light. Similarly, Su­bhūti, this Great Vehicle, too, is neither darkness [F.144.a] nor light. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space is neither apprehensible, [nor is it not apprehensible].275 Similarly, Su­bhūti, this Great Vehicle, too, is neither apprehensible, nor is it not apprehensible. So it is that this vehicle is said to be equal to space.

“For example, Su­bhūti, space is neither expressible, nor is it inexpressible. Similarly, Su­bhūti, this Great Vehicle, too, is neither expressible, nor is it inexpressible. So it is that this vehicle is said to be equal to space.

“For these reasons, Su­bhūti, this vehicle which is called the ‘Great Vehicle’ is said to be equal to space.

“Again, Su­bhūti, you have said before that just as space accommodates countless, innumerable sentient beings, similarly this supreme vehicle, the Great Vehicle, also accommodates countless, innumerable sentient beings. That is so, Su­bhūti! That is so! You have spoken correctly. Just as, Su­bhūti, space accommodates countless, innumerable sentient beings, similarly, Su­bhūti, this supreme vehicle, the Great Vehicle, too, accommodates countless, innumerable sentient beings. One should know, Su­bhūti, that space is non-existent because sentient beings are non-existent. One should know that the Great Vehicle is non-existent because space is non-existent. Su­bhūti, for these reasons this supreme vehicle, the Great Vehicle, too, accommodates countless, innumerable sentient beings. If you ask why, Su­bhūti, it is because sentient beings, the Great Vehicle, and space are all non-apprehensible.

“Moreover, Su­bhūti, one should know that space is limitless because sentient beings are limitless. Also, one should know that the Great Vehicle is limitless because space is limitless. [F.144.b]

“For these reasons, Su­bhūti, this supreme vehicle, the Great Vehicle, also accommodates countless, innumerable sentient beings. If you ask why, Su­bhūti, it is because sentient beings, the Great Vehicle, and space are all non-apprehensible.

“In the same vein, Su­bhūti, just as [all phenomena, attributes and attainments], up to and including the expanse of nirvāṇa, accommodate countless, innumerable sentient beings, in the same way, Su­bhūti, this supreme vehicle, the Great Vehicle, too, accommodates countless, innumerable, and limitless sentient beings. It is for these reasons, Su­bhūti, that this supreme vehicle, the Great Vehicle, accommodates countless, innumerable, and limitless sentient beings.”