Chapter 11
Then the venerable Subhūti said to the Blessed One, “Blessed Lord, the Great Vehicle is called a ‘Great Vehicle.’ It outshines the world with its gods, humans, and asuras and attains emancipation;592 that is why it is called a Great Vehicle.
“Blessed Lord, this Great Vehicle is the same as space. Just as space gives space to593 countless, immeasurable beings, similarly this Great Vehicle also gives space to countless, immeasurable beings. For this reason, Blessed Lord, this is the Great Vehicle of bodhisattva great beings. For this Great Vehicle, going and coming are not discerned,594 nor standing still. The limit of the past, the limit of the future, and a middle are also not discerned.
“Blessed Lord, to illustrate, just as for space neither going or coming is discerned, and standing still too is not discerned, similarly, for this Great Vehicle, going is not apprehended, an attainment of emancipation is not apprehended, and standing still is not apprehended.
“Blessed Lord, to illustrate, just as, because of the sameness of the three times, for space the limit of the past is not apprehended, the limit of the future is not apprehended, and a middle is not apprehended, similarly for this Great Vehicle, also, because of the sameness of the three times, the limit of the past is not apprehended, the limit of the future is not apprehended, and a middle is not apprehended. Blessed Lord, it is a vehicle that is the sameness of the three times; that is why it is called a Great Vehicle.
The Blessed One said, “That is so, Subhūti, that is so! These six perfections—namely, the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom—are the Great Vehicle of bodhisattva great beings. This is called the Great Vehicle of bodhisattva great beings.
“Moreover, Subhūti, this Great Vehicle of bodhisattva great beings is all the dhāraṇī gateways and all these gateways of meditative stability,595 namely, the meditative stability heroic valor, the meditative stability precious seal, the meditative stability lion’s play, the meditative stability beautiful moon, the meditative stability crest of the moon’s victory banner, the meditative stability surpassing all phenomena, the meditative stability seal of all phenomena, the meditative stability surveying the crown pinnacle, the meditative stability certainty in the realm of phenomena, the meditative stability crest of certainty’s victory banner, the meditative stability vajra, the meditative stability seal of entry into all phenomena, the meditative stability well established as the king of meditative stabilities, the meditative stability excellently well established, the meditative stability well-founded king of meditative stabilities, the meditative stability diffusion of light rays, the meditative stability without mistakes, the meditative stability because of the diffusion of light rays not making mistakes, the meditative stability power of effort, the meditative stability array of power, the meditative stability exalted, the meditative stability engaging with certainty in lexical explanations, the meditative stability entry into designations, the meditative stability observation of spatial directions, the meditative stability sealed with the seal, the meditative stability unimpaired, the meditative stability oceanic seal gathering all phenomena, the meditative stability seal of the king, the meditative stability permeation of space, the meditative stability vajra maṇḍala, the meditative stability purified of the three spheres, the meditative stability shoulder ornament of the victory banner’s crest, the meditative stability Indra’s crest, the meditative stability pursuit of the stream, the meditative stability yawning lion, the meditative stability stretching lion, the meditative stability stretching-out lion, the meditative stability beyond sequence, the meditative stability without attachment or impediment, the meditative stability repudiation of afflicted mental states, the meditative stability illumination, the meditative stability unseeking, the meditative stability no fixed abode, the meditative stability free from mentation, the meditative stability taming the four māras, the meditative stability stainless lamplight, the meditative stability boundless light, the meditative stability illuminator, the meditative stability total illumination, the meditative stability pure supremacy, the meditative stability stainless light, the meditative stability bringer of joy, the meditative stability lightning lamp, the meditative stability inexhaustible, the meditative stability unvanquished, the meditative stability majestic, the meditative stability free from extinction, the meditative stability unmoving, the meditative stability calmed, the meditative stability imperishable, the meditative stability lamp of the sun, the meditative stability immaculate moon, the meditative stability clear-eyed, the meditative stability lamp of wisdom, the meditative stability clear appearance, the meditative stability moon lamp, the meditative stability illuminating, the meditative stability does what needs to be done, the meditative stability glory of transcendental knowledge, the meditative stability vajra-like, the meditative stability stability of mind, the meditative stability total illumination, the meditative stability well situated, the meditative stability jewel cusp, the meditative stability seal of the supreme phenomenon, the meditative stability sameness of all phenomena, the meditative stability renunciation of delight, the meditative stability elevated by phenomena, the meditative stability expanded on account of being elevated by phenomena, the meditative stability jewel state, the meditative stability forsaking fights, the meditative stability dispersal, the meditative stability distinguishing the terms associated with all phenomena, the meditative stability determination, the meditative stability stainless performance, the meditative stability arranging the sameness of letters, the meditative stability devoid of letters, the meditative stability cutting off the objective support, the meditative stability unmodified, the meditative stability aspectless, the meditative stability entering into names and signs, the meditative stability free from activity, the meditative stability entering into the ascertainment of names, the meditative stability a practitioner without a dwelling, the meditative stability devoid of darkness, the meditative stability endowed with practice, the meditative stability unwavering, the meditative stability transcendence of the range, the meditative stability accumulation of all attributes, the meditative stability abiding without mentation, the meditative stability abiding with certainty, the meditative stability blossoming and vibrance of the flowers of virtue, the meditative stability endowed with the branches of enlightenment, the meditative stability boundless eloquence, the meditative stability boundless lamplight, the meditative stability equal to the unequaled, the meditative stability transcending all phenomena, the meditative stability delineator, the meditative stability dispelling doubt, the meditative stability without settled focus, the meditative stability single array, the meditative stability manifest attainment of aspects, the meditative stability single aspect, the meditative stability nonexclusion of the aspect, the meditative stability supreme performance, the meditative stability comprehension of all bases of existence through realization, the meditative stability entrance to symbols and sounds, the meditative stability jewel heart, the meditative stability unattached to any phenomena, the meditative stability array of flashes of lightning, the meditative stability forsaking, the meditative stability lamp of doctrine, the meditative stability lamp of transcendental knowledge, the meditative stability manifest attainment of the miraculous ability to not return, the meditative stability devoid of vocalic syllables, the meditative stability burning lamp, the meditative stability purification of defining characteristics, the meditative stability nondistinguished, the meditative stability endowed with a distinct forbearance, the meditative stability endowed with all finest aspects, the meditative stability endowed with dhāraṇīs, the meditative stability absence of joy with respect to all happiness and suffering, the meditative stability inexhaustible cornucopia, the meditative stability dhāraṇī intelligence, the meditative stability perfect elimination of right and wrong, the meditative stability perfect calming of all contradictions and refutations, the meditative stability no harmony or disharmony, the meditative stability taintless light, the meditative stability endowed with the essence, the meditative stability taintless light of the full moon, the meditative stability lightning light, the meditative stability great ornament, the meditative stability illuminator in all respects, the meditative stability protector of all worlds, the meditative stability sameness of meditative stability, the meditative stability with a dustless and dust-free principle, the meditative stability convergence in nonaffliction, the meditative stability convergence of all afflicted mental states in nonaffliction, the meditative stability intent on a dwelling that has not been apprehended, the meditative stability abiding in the real nature without mentation, the meditative stability self-originated from the vessel, the meditative stability incinerating all afflicted mental states, the meditative stability lamp of great transcendental knowledge, the meditative stability origin of the ten powers, the meditative stability opener of the gateways, the meditative stability dispelling the defects of corporeality, the meditative stability obliterating defects of speech, transforming them as if into space,596 the meditative stability dispelling the defects of the mind, the meditative stability thorough investigation, the meditative stability space-like, and the meditative stability space-like and without attachment, hence free and without blemish. This is called the Great Vehicle of bodhisattva great beings.
“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is this, namely, the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities.
“Moreover, Subhūti, this Great Vehicle of bodhisattva great beings is the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; and the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas. This is the Great Vehicle of bodhisattva great beings.
“Subhūti, you said this Great Vehicle ‘outshines the world with its gods, humans, and asuras and attains emancipation.’ If you ask what this world with its gods, humans, and asuras is, it is this, namely, the realm of desire, the realm of form, and the realm of formlessness.
“Subhūti, if the realm of desire were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing597—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because this realm of desire is constructed, fashioned, and fabricated598—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the realm of form were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because this realm of form is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the realm of formlessness were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because this realm of formlessness is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if physical forms were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because physical forms are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if feelings were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because feelings are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if perceptions were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because perceptions are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if formative predispositions were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because formative predispositions are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if consciousness were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because consciousness is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the eyes were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the eyes are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the ears were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the ears are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the nose were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the nose is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the tongue were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the tongue is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the body were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the body is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the mental faculty were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the mental faculty is constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if sights were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because sights are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if sounds were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because sounds are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if odors were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because odors are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if tastes were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because tastes are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if tangibles were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because tangibles are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if mental phenomena were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because mental phenomena are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if visual consciousness were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because visual consciousness is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if auditory consciousness were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because auditory consciousness is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if olfactory consciousness were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because olfactory consciousness is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if gustatory consciousness were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because gustatory consciousness is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if tactile consciousness were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because tactile consciousness is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if mental consciousness were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because mental consciousness is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if visually compounded sensory contact were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because visually compounded sensory contact is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if aurally compounded sensory contact were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because aurally compounded sensory contact is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if nasally compounded sensory contact were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because nasally compounded sensory contact is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if lingually compounded sensory contact were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because lingually compounded sensory contact is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if corporeally compounded sensory contact were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because corporeally compounded sensory contact is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if mentally compounded sensory contact were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because mentally compounded sensory contact is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if feelings conditioned by visually compounded sensory contact were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because feelings conditioned by visually compounded sensory contact are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if feelings conditioned by aurally compounded sensory contact were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because feelings conditioned by aurally compounded sensory contact are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if feelings conditioned by nasally compounded sensory contact were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because feelings conditioned by nasally compounded sensory contact are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if feelings conditioned by lingually compounded sensory contact were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because feelings conditioned by lingually compounded sensory contact are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if feelings conditioned by corporeally compounded sensory contact were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because feelings conditioned by corporeally compounded sensory contact are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if feelings conditioned by mentally compounded sensory contact were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and entities endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because feelings conditioned by mentally compounded sensory contact are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, not eternal, and nonentities endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the earth element were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the earth element is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the water element were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the water element is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the fire element were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the fire element is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the wind element were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the wind element is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the consciousness element were the real, the unmistaken real, the one and only real—that is to say, incontrovertible, true, and perfect, as things are, permanent, stable, eternal, and an entity endowed with the attribute of not changing—then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the consciousness element is constructed, fashioned, and fabricated—that is to say, is impermanent, unstable, not eternal, and a nonentity endowed with the attribute of changing—this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.