Subhūti plays a much larger role in Mahayana Buddhism than in Theravada Buddhism.
In Mahayana Buddhist tradition, he is considered the disciple of the Buddha who was foremost in understanding Śūnyatā, or emptiness, and is a central figure in Mahayana Prajñāpāramitā texts.

According to northern Buddhist texts, Subhuti was born into a wealthy family in Śrāvastī and on the day of his birth, all of his family's gold and silver suddenly disappeared, symbolizing that he was born of emptiness, according to Buddhist commentators.
The family's gold and silver was then said to have reappeared seven days later.
In the northern Buddhist tradition, Subhuti was the nephew of Anāthapiṇḍika and had a notoriously bad temper.
Subhūti was present at the dedication of Jetavana Monastery, which his uncle Anāthapiṇḍika had purchased and built for the Buddha.
Upon hearing the Buddha teach at the dedication, Subhūti became inspired and ordained as a monk under him eventually developing a calm mind and temperament.

Chinese Buddhist commentaries state that when going on alms rounds, Subhuti prioritized collecting alms from the wealthy.
This was in contrast to another Buddhist disciple, Mahākāśyapa, who prioritized collecting alms from the poor.
According to Chinese Buddhist monk Hsing Yun, Mahākāśyapa prioritized receiving alms from the poor reasoning that poor people needed the merit from alms-giving the most, while Subhuti reasoned that collecting alms from poor people increased their hardship, therefore he collected alms from rich households who would not be burdened by such giving.
Chinese Buddhist texts state that the Buddha later rebuked both of them for these practices, telling them that collecting alms should be done indiscriminately.

Among the Mahāyāna traditions, Subhūti is perhaps best known as the disciple with whom the Buddha speaks when imparting the Diamond Sūtra (Sanskrit: Vajracchedikā Prajñāpāramitā Sūtra, Chinese: 金剛經 or 金剛般若經), an important teaching within the Prajñāpāramitā genre.
This, along with the Heart Sūtra (Sanskrit: Prajñāpāramitā Hṛdaya, Chinese: 心經 or 般若心經), is one of the most well-known sūtras among both practitioners and non-practitioners of Buddhism.
Subhūti is also responsible for much of the exposition in earlier Prajñāpāramitā sūtras.

In the Lotus Sutra (Sanskrit: Saddharma Puṇḍarīka Sūtra, Chinese: 法華(花)經 or 妙法蓮華(花)經), Chapter 6 (Bestowal of Prophecy), the Buddha bestows prophecies of enlightenment on Subhūti, along with other śrāvakas such as Mahākāśyapa, Mahākātyāyana, and Mahāmaudgalyāyana.
Subhūti plays a much larger role in Mahayana Buddhism than in Theravada Buddhism. In Mahayana Buddhist tradition, he is considered the disciple of the Buddha who was foremost in understanding Śūnyatā, or emptiness, and is a central figure in Mahayana Prajñāpāramitā texts.
According to northern Buddhist texts, Subhuti was born into a wealthy family in Śrāvastī and on the day of his birth, all of his family's gold and silver suddenly disappeared, symbolizing that he was born of emptiness, according to Buddhist commentators. The family's gold and silver was then said to have reappeared seven days later. In the northern Buddhist tradition, Subhuti was the nephew of Anāthapiṇḍika and had a notoriously bad temper. Subhūti was present at the dedication of Jetavana Monastery, which his uncle Anāthapiṇḍika had purchased and built for the Buddha. Upon hearing the Buddha teach at the dedication, Subhūti became inspired and ordained as a monk under him eventually developing a calm mind and temperament.
Chinese Buddhist commentaries state that when going on alms rounds, Subhuti prioritized collecting alms from the wealthy. This was in contrast to another Buddhist disciple, Mahākāśyapa, who prioritized collecting alms from the poor. According to Chinese Buddhist monk Hsing Yun, Mahākāśyapa prioritized receiving alms from the poor reasoning that poor people needed the merit from alms-giving the most, while Subhuti reasoned that collecting alms from poor people increased their hardship, therefore he collected alms from rich households who would not be burdened by such giving. Chinese Buddhist texts state that the Buddha later rebuked both of them for these practices, telling them that collecting alms should be done indiscriminately.
Among the Mahāyāna traditions, Subhūti is perhaps best known as the disciple with whom the Buddha speaks when imparting the Diamond Sūtra (Sanskrit: Vajracchedikā Prajñāpāramitā Sūtra, Chinese: 金剛經 or 金剛般若經), an important teaching within the Prajñāpāramitā genre. This, along with the Heart Sūtra (Sanskrit: Prajñāpāramitā Hṛdaya, Chinese: 心經 or 般若心經), is one of the most well-known sūtras among both practitioners and non-practitioners of Buddhism. Subhūti is also responsible for much of the exposition in earlier Prajñāpāramitā sūtras.
In the Lotus Sutra (Sanskrit: Saddharma Puṇḍarīka Sūtra, Chinese: 法華(花)經 or 妙法蓮華(花)經), Chapter 6 (Bestowal of Prophecy), the Buddha bestows prophecies of enlightenment on Subhūti, along with other śrāvakas such as Mahākāśyapa, Mahākātyāyana, and Mahāmaudgalyāyana.
Subhūti