The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 11
Toh 8
Degé Kangyur, (’bum, ka), folios 1.b–394.a; (’bum, kha), folios 1.b–402.a; (’bum, ga), folios 1.b–394.a; (’bum, nga), folios 1.b–381.a; (’bum, ca), folios 1.b–395.a; (’bum, cha), folios 1.b–382.a; (’bum, ja), folios 1.b–398.a; (’bum, nya), folios 1.b–399.a; (’bum, ta), folios 1.b–384.a; (’bum, tha), folios 1.b–387.a; (’bum, da), folios 1.b–411.a; and (’bum, a), folios 1.b–395.a (vols. 14–25).
Imprint
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2024
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Table of Contents
Summary
The Perfection of Wisdom in One Hundred Thousand Lines is the longest of all the Prajñāpāramitā sūtras and fills no fewer than twelve volumes of the Degé Kangyur. Like the other two long sūtras, it is a detailed record of the teaching on the perfection of wisdom that the Buddha Śākyamuni gave on Vulture Peak in Rājagṛha, setting out all aspects of the path to enlightenment that bodhisattvas must know and put into practice, yet without taking them as having even the slightest true existence. Each point is emphasized by the exhaustive way that, in this version of the teaching, the Buddha repeats each of his many profound statements for every one of the items in the sets of dharmas that comprise deluded experience, the path, and the qualities of enlightenment.
The provisional version published here currently contains only the first thirteen chapters of the sūtra. Subsequent batches of chapters will be added as their translation and editing is completed.
Acknowledgements
The text was translated by Gareth Sparham, partly based on the translation of The Perfection of Wisdom in Twenty-Five Thousand Lines by the late Gyurme Dorje and the Padmakara Translation Group. Geshe Lobsang Gyaltsen, 80th Abbot of Drepung Gomang monastery, and Geshe Kalsang Damdul, former Director of the Institute of Buddhist Dialectics, kindly provided learned advice.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Nathaniel Rich and John Canti edited the translation, John Canti wrote the provisional introduction, and Ven. Konchog Norbu copyedited the text. Celso Wilkinson, André Rodrigues, and Sameer Dhingra were in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of those who offered leadership gifts to inaugurate our campaign, The Perfection of Wisdom for All. In chronological order of contributions received, these include:
Yan Xiu, Yan Li, Li Yifeng, and Wang Issa; Thirty, Twenty, Jamyang Sun, and Manju Sun; Anonymous; Ye Kong and family, Chen Hua, and Yizhen Kong; Wang Jing and family; Joseph Tse, Patricia Tse, and family; Zhou Tianyu, Chen Yiqin, Zhou Xun, Zhuo Yue, Chen Kun, Sheng Ye, and family, Zhao Xuan, Huang Feng, Lei Xia, Kamay Kan, Huang Xuan, Liu Xin Qi, Le Fei, Li Cui Zhi, Wang Shu Chang, Li Su Fang, Feng Bo Wen, Wang Zi Wen, Ye Wei Wei, Guo Wan Huai, and Zhang Nan; Ang Wei Khai and Ang Chui Jin; Jube, Sharma, Leo, Tong, Mike, Ming, Caiping, Lekka, Shanti, Nian Zu, Zi Yi, Dorje, Guang Zu, Kunga, and Zi Chao; Anonymous, Anonymous; An Zhang, Hannah Zhang, Lucas Zhang, and Aiden Zhang; Jinglan Chi and family; Anonymous; Dakki; Kelvin Lee and Doris Lim.
We also acknowledge and express our deep gratitude to the 6,145 donors who supported the translation and publication of this text through contributions made throughout the campaign period.
Text Body
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;574 that is why it is called a Great Vehicle.
“Blessed Lord, this Great Vehicle is the same as space. Just as space gives space to575 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,576 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 [F.250.a] 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,577 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, [F.250.b] 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 [F.251.a] 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, [F.251.b] 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 [F.252.a] 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,578 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 [F.252.b] 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 [F.253.a] 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 changing579—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 fabricated580—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 [F.253.b] 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 [F.254.a] 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 [F.254.b] 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 [F.255.a] 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 [F.255.b] 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, [F.256.a] 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. [F.256.b] 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, [F.257.a] 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. [F.257.b] 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 [F.258.a] 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 [F.258.b] 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, [F.259.a] 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 [F.259.b] 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 [F.260.a] 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, [F.260.b] 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 [F.261.a] 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 [F.261.b] 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, [F.262.a] 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.
“Subhūti, if ignorance 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 ignorance 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 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 [F.262.b] 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 name and 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 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 name and form are constructed, fashioned, and fabricated—that is to say, are impermanent, unstable, [F.263.a] 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 six sense fields 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 six sense fields 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 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 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 sensation were the real, the unmistaken real, [F.263.b] 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 sensation 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 craving 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 craving 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 grasping 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, [F.264.a] because grasping 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 rebirth process 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 rebirth process 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 birth 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 birth 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 [F.264.b] does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if aging and death 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 aging and death 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. [B19]
“Subhūti, if the perfection of generosity were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of generosity is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the perfection of ethical discipline were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of ethical discipline is a nonentity, not an entity, this Great Vehicle therefore does outshine the world [F.265.a] with its gods, humans, and asuras and attain emancipation. Subhūti, if the perfection of tolerance were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of tolerance is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the perfection of perseverance were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of perseverance is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the perfection of meditative concentration were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of meditative concentration is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the perfection of wisdom were an entity and not a nonentity, then indeed this Great Vehicle would not [F.265.b] outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the perfection of wisdom is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the emptiness of internal phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of internal phenomena is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of external phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of external phenomena is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of external and internal phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of external and internal phenomena is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of emptiness were an entity [F.266.a] and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of emptiness is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of great extent were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of great extent is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of ultimate reality were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of ultimate reality is a nonentity, not an entity, this Great Vehicle does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of conditioned phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of conditioned phenomena is a nonentity, not an entity, this Great Vehicle therefore does outshine [F.266.b] the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of unconditioned phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of unconditioned phenomena is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of the unlimited were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of the unlimited is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of that which has neither beginning nor end were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of that which has neither beginning nor end is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of nonexclusion were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, [F.267.a] humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of nonexclusion is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of inherent nature were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of inherent nature is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of all phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of all phenomena is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of intrinsic defining characteristics were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of intrinsic defining characteristics is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras [F.267.b] and attain emancipation. Subhūti, if the emptiness of that which cannot be apprehended were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of that which cannot be apprehended is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of nonentities were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of nonentities is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of essential nature were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of essential nature is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness of an essential nature of nonentities were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness of [F.268.a] an essential nature of nonentities is a nonentity, not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the applications of mindfulness were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the applications of mindfulness are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the correct exertions were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the correct exertions are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the supports for miraculous ability were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the supports for miraculous ability are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the faculties were entities [F.268.b] and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the faculties are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the powers were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the powers are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the branches of enlightenment were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the branches of enlightenment are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the noble eightfold path were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the noble eightfold path is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the truths [F.269.a] of the noble ones were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the truths of the noble ones are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the meditative concentrations were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the meditative concentrations are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the immeasurable attitudes were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the immeasurable attitudes are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the formless absorptions were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the formless absorptions are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, [F.269.b] humans, and asuras and attain emancipation. Subhūti, if the liberations were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the liberations are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the serial steps of meditative absorption were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the serial steps of meditative absorption are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the emptiness, signlessness, and wishlessness gateways to liberation were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the emptiness, signlessness, and wishlessness gateways to liberation are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the extrasensory powers were entities and not [F.270.a] nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the extrasensory powers are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the meditative stabilities were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the meditative stabilities are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the dhāraṇī gateways were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the dhāraṇī gateways are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the powers of the tathāgatas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the powers of the tathāgatas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, [F.270.b] humans, and asuras and attain emancipation. Subhūti, if the fearlessnesses were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the fearlessnesses are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the kinds of exact knowledge were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the kinds of exact knowledge are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if great compassion were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because great compassion is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the eighteen distinct qualities of the buddhas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because [F.271.a] the eighteen distinct qualities of the buddhas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the attributes of those at the level of the spiritual family were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of those at the level of the spiritual family are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of those at the eighth level were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of those at the eighth level are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of those who have entered the stream were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of those who have entered the stream are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of once-returners were entities and not [F.271.b] nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of once-returners are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of non-returners were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of non-returners are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of arhats were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of arhats are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of pratyekabuddhas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of pratyekabuddhas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. [F.272.a] Subhūti, if the attributes of bodhisattvas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of bodhisattvas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the attributes of buddhas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the attributes of buddhas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if those on the level of the spiritual family were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because those on the level of the spiritual family are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if those at the eighth level were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because those at the eighth level are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, [F.272.b] and asuras and attain emancipation. Subhūti, if those who have entered the stream were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because those who have entered the stream are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if once-returners were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because once-returners are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if non-returners were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because non-returners are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if arhats were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because arhats are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, [F.273.a] humans, and asuras and attain emancipation. Subhūti, if pratyekabuddhas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because pratyekabuddhas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if bodhisattvas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because bodhisattvas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if tathāgatas, arhats, perfectly complete buddhas were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because tathāgatas, arhats, perfectly complete buddhas are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the realm of phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain [F.273.b] emancipation. However, Subhūti, because the realm of phenomena is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the real nature were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the real nature is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the very limit of reality were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the very limit of reality is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation. Subhūti, if the realm of the inconceivable were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the realm of the inconceivable is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the world with its gods, humans, and asuras were an entity and not a nonentity, then indeed this Great Vehicle would not outshine the world [F.274.a] with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the world with its gods, humans, and asuras is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the instances of setting the mind on enlightenment, as many as there are, by bodhisattva great beings, starting from their first setting of the mind on enlightenment up to being seated at the site of enlightenment, were entities and not nonentities, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the instances of setting the mind on enlightenment, as many as there are, by bodhisattva great beings, starting from their first setting of the mind on enlightenment up to being seated at the site of enlightenment, are nonentities, not entities, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the vajra-like transcendental knowledge of bodhisattva great beings were an entity and a not a nonentity, then indeed this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the vajra-like transcendental knowledge of bodhisattva great beings is a nonentity and not an entity, this Great Vehicle therefore does outshine the world with its gods, humans, and asuras and attain emancipation.
“Subhūti, if the vajra-like transcendental knowledge of bodhisattva great beings were an entity [F.274.b] and a not a nonentity, then indeed bodhisattva great beings would not realize that all the propensities for afflicted mental states that cause linking up are nonentities and would not acquire all-aspect omniscience, and this Great Vehicle would not outshine the world with its gods, humans, and asuras and attain emancipation. However, Subhūti, because the vajra-like transcendental knowledge of bodhisattva great beings is a nonentity and not an entity, bodhisattva great beings therefore do realize that all the propensities for afflicted mental states that cause linking up are nonentities and do indeed acquire all-aspect omniscience, and this Great Vehicle outshines the world with its gods, humans, and asuras and attains emancipation.
“Subhūti, if the thirty-two major marks of bodhisattva great beings581 were entities and not nonentities, then indeed the tathāgatas, arhats, perfectly complete buddhas would not outshine the world with its gods, humans, and asuras, and would not illuminate, would not radiate, and would not shine with their magnificence and glory. However, Subhūti, because the thirty-two major marks of a great person that the tathāgatas, arhats, genuinely perfect buddhas possess are nonentities, not entities, therefore the tathāgatas, arhats, perfectly complete buddhas do indeed outshine the world with its gods, humans, and asuras, and illuminate, radiate, and shine with their magnificence and glory.
“Subhūti, if the light of the tathāgatas, arhats, perfectly complete buddhas [F.275.a] were an entity and not a nonentity, then the tathāgatas, arhats, perfectly complete buddhas would not permeate582 worlds as numerous as the grains of sand of the river Gaṅgā with their luminosity. However, Subhūti, because the light of the tathāgatas, arhats, perfectly complete buddhas is a nonentity and not an entity, therefore the tathāgatas, arhats, perfectly complete buddhas do permeate worlds as numerous as the grains of sand of the river Gaṅgā with their luminosity.
“Subhūti, if the voice of a tathāgata, arhat, perfectly complete buddha with its sixty aspects were an entity and not a nonentity, then the tathāgatas, arhats, perfectly complete buddhas in worlds as numerous as the grains of sand of the river Gaṅgā would not have made themselves heard with their voice. However, Subhūti, because the voice of a tathāgata, arhat, perfectly complete buddha with its sixty aspects is a nonentity and not an entity, therefore the tathāgatas, arhats, perfectly complete buddhas in worlds as numerous as the grains of sand of the river Gaṅgā do make themselves heard with their voice.
“Subhūti, if the wheel of the Dharma of tathāgatas, arhats, perfectly complete buddhas were an entity and not a nonentity, then the tathāgatas, arhats, perfectly complete buddhas would not turn in the world that wheel of the Dharma that no virtuous ascetic, brahmin priest, god, demon, Brahmā, [F.275.b] or anyone else could have turned in conformity with the Dharma. However, Subhūti, because the wheel of the Dharma of tathāgatas, arhats, perfectly complete buddhas is a nonentity and not an entity, therefore the tathāgatas, arhats, perfectly complete buddhas do turn in the world that wheel of the Dharma that no virtuous ascetic, brahmin priest, god, demon, Brahmā, or anyone else could have turned in conformity with the Dharma.
“Subhūti, if the beings for whom the tathāgatas, arhats, perfectly complete buddhas turn the wheel of the Dharma were entities and not nonentities, then those beings would not enter final nirvāṇa in the expanse of nirvāṇa with no residual aggregates. However, Subhūti, because the beings for whom the tathāgatas, arhats, perfectly complete buddhas turn the wheel of the Dharma are nonentities, not entities, therefore those beings have entered final nirvāṇa, are entering final nirvāṇa, and will enter final nirvāṇa, in the expanse of nirvāṇa with no residue of the aggregates.
“Subhūti, you said, ‘This Great Vehicle is the same as space.’ So it is, Subhūti, so it is! This vehicle is the same as space.
“To illustrate, Subhūti, in space the eastern direction is not apprehended,583 and the southern direction, the western direction, the northern direction, the zenith, the nadir, [F.276.a] and the intermediate directions are not apprehended. Similarly, Subhūti, in this Great Vehicle, the eastern direction is not apprehended, and the southern direction, the western direction, the northern direction, the zenith, the nadir, and the intermediate directions are not apprehended. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither long, nor short, nor round, nor square, nor symmetrical, nor asymmetrical. Similarly, Subhūti, this Great Vehicle, too, is neither long, nor short, nor round, nor square, nor symmetrical, nor asymmetrical. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither blue, nor yellow, nor red, nor white, nor crimson, nor crystalline, nor silver. Similarly, Subhūti, this Great Vehicle, too, is neither blue, nor yellow, nor red, nor white, nor crimson, nor crystalline, nor silver. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is not the past, the future, or the present. Similarly, Subhūti, this Great Vehicle, too, is not the past, the future, or the present. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space neither decreases nor increases, neither diminishes nor [F.276.b] expands. Similarly, Subhūti, this Great Vehicle, too, neither decreases nor increases, neither diminishes nor expands. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is not defiled nor is it purified. Similarly, Subhūti, this Great Vehicle, too, is not defiled nor is it purified. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space neither arises, nor does it cease, nor does it last, nor does it reach an end, nor does it last and then change into something else. Similarly, Subhūti, this Great Vehicle, too, neither arises, nor does it cease, nor does it last, nor does it reach an end, nor does it last and then change into something else. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither virtuous nor nonvirtuous, and it is neither determinate nor indeterminate.584 Similarly, Subhūti, this Great Vehicle, too, is neither virtuous nor nonvirtuous, and it is neither determinate nor indeterminate. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is not seen, nor is it heard, nor known, nor cognized. Similarly, Subhūti, this Great Vehicle, too, is not seen, nor is it heard, nor known, nor cognized. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither an object of knowledge nor not 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 actualized, nor is it an object to be abandoned, nor is it [F.277.a] an object to be cultivated.585 Similarly, Subhūti, this Great Vehicle, too, is neither an object of knowledge nor not 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 actualized, nor is it an object to be abandoned, nor is it an object to be cultivated. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither a maturation, nor is it subject to maturation.586 Similarly, Subhūti, this Great Vehicle, too, is neither a maturation, nor is it subject to maturation. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither included within the realm of desire, nor is it included within the realm of form, nor is it included within the realm of formlessness. Similarly, Subhūti, this Great Vehicle, too, is neither included within the realm of desire, nor is it included within the realm of form, nor is it included within the realm of formlessness. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is not greedy nor is it free from greed, is not hateful nor is it free from hate, and is not deluded nor is it free from delusion. Similarly, Subhūti, this Great Vehicle, too, is not greedy nor is it free from greed, is not hateful nor is it free from hate, and is not deluded nor is it free [F.277.b] from delusion. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, in space there is no first setting of the mind on enlightenment, nor is there 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, in this Great Vehicle, too, there is no first setting of the mind on enlightenment, nor is there 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. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, in space there is no level of bright insight, nor is there the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, or the level of spiritual achievement. Similarly, Subhūti, in this Great Vehicle, too, there is no level of bright insight, nor is there the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, or the level of spiritual achievement. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, in space there is no fruit of having entered the stream, nor is there the fruit of once-returner, the fruit of non-returner, or arhatship. Similarly, Subhūti, in this Great Vehicle, too, there is no fruit of having entered the stream, nor is there the fruit of once-returner, the fruit of [F.278.a] non-returner, or arhatship. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, in space there is no level of the śrāvakas, nor is there the level of the pratyekabuddhas, the level of the bodhisattvas, or the level of the perfectly complete buddhas. Similarly, Subhūti, in this Great Vehicle, too, there is no level of the śrāvakas, nor is there the level of the pratyekabuddhas, the level of the bodhisattvas, or the level of the perfectly complete buddhas. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space does not have form, nor is it formless; is neither revealed, nor is it unrevealed; is neither obstructed, nor is it unobstructed; and neither is it united, nor is it separated. Similarly, Subhūti, this Great Vehicle, too, does not have form, nor is it formless; is neither revealed, nor is it unrevealed; is neither obstructed, nor is it unobstructed; and neither is it united, nor is it separated. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither permanent, nor is it impermanent; is neither happiness, nor is it suffering; neither has a self, nor is it selfless; and is neither pleasant, nor is it unpleasant. Similarly, Subhūti, this Great Vehicle, too, is neither permanent, nor is it impermanent; is neither happiness, nor is it suffering; neither has a self, nor is it selfless; and is neither pleasant, nor is it unpleasant. Therefore, it is said that ‘this vehicle is the same [F.278.b] as space.’
“To illustrate, Subhūti, space is neither empty, nor is it not empty; it is neither with a sign, nor is it without a sign; and it does not have aspirations, nor is it without aspirations.587 Similarly, Subhūti, this Great Vehicle, too, is neither empty, nor is it not empty; it is neither with a sign, nor is it without a sign; and it does not have aspirations, nor is it without aspirations. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither at peace, nor is it not at peace, and neither is it void, nor is it not void. Similarly, Subhūti, this Great Vehicle, too, is neither at peace, nor is it not at peace, and neither is it void, nor is it not void. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither light, nor is it darkness. Similarly, Subhūti, this Great Vehicle, too, is neither light, nor is it darkness. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space can neither be apprehended, nor can it not be apprehended. Similarly, Subhūti, this Great Vehicle, too, can neither be apprehended, nor can it not be apprehended. Therefore, it is said that ‘this vehicle is the same as space.’
“To illustrate, Subhūti, space is neither expressible, nor is it inexpressible. Similarly, Subhūti, this Great Vehicle, too, is neither expressible, nor is it inexpressible. Therefore, it is said that ‘this vehicle is the same as space.’
“For these reasons, Subhūti, this vehicle is the same as [F.279.a] space. Such is the Great Vehicle.
“Subhūti, you said, ‘Just as space gives space to countless, immeasurable beings, similarly this Great Vehicle also gives space to countless, immeasurable beings.’ That is so, Subhūti, that is so! Just as space gives space to countless, immeasurable beings, similarly this Great Vehicle, too, gives space to countless, immeasurable beings. If you ask why, you should know, Subhūti, that space is nonexistent because beings are nonexistent;588 you should know that the Great Vehicle is nonexistent because space is nonexistent. For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the Great Vehicle, and space all cannot be apprehended.
“Moreover, Subhūti, you should know that space is immeasurable because beings are immeasurable. You should know that the Great Vehicle is immeasurable because space is immeasurable.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the Great Vehicle, and space all cannot be apprehended.
“If you ask why, Subhūti, you should know that space is unfathomable589 because beings are unfathomable. You should know that the Great [F.279.b] Vehicle is unfathomable because space is unfathomable.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the Great Vehicle, and space all cannot be apprehended.
“Moreover, Subhūti, you should know that the realm of phenomena is nonexistent because beings are nonexistent; you should know that space is nonexistent because the realm of phenomena is nonexistent; you should know that the Great Vehicle is nonexistent because space is nonexistent; you should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the realm of phenomena, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that the real nature is nonexistent because beings are nonexistent; you should know that space is nonexistent because the real nature is nonexistent; you should know that the Great Vehicle is nonexistent because space is nonexistent; you should know that the immeasurable is nonexistent because [F.280.a] the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the true nature, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the very limit of reality is nonexistent because a viewer is nonexistent. You should know [F.280.b] that space is nonexistent because the very limit of reality is nonexistent; you should know that the Great Vehicle is nonexistent because space is nonexistent; you should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the very limit of reality, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended. [B20]
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person [F.281.a] is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that physical forms are nonexistent because the realm of the inconceivable is nonexistent; you should know that feelings are nonexistent because physical forms are nonexistent; you should know that perceptions are nonexistent because feelings are nonexistent; you should know that formative predispositions are nonexistent because perceptions are nonexistent; you should know that consciousness is nonexistent because formative predispositions are nonexistent; and you should know that space is nonexistent because consciousness is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, [F.281.b] a viewer, the realm of the inconceivable, physical forms, feelings, perceptions, formative predispositions, consciousness, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that the eyes are nonexistent because the realm of the inconceivable is nonexistent; you should know that the ears are nonexistent because the eyes are nonexistent; you should know that the nose is nonexistent because the ears are nonexistent; you should know that the tongue is nonexistent because the nose is nonexistent; you should know that the body is nonexistent because the tongue is nonexistent; you should know that the mental faculty is nonexistent because the body is nonexistent; and you should know that space is nonexistent because the mental faculty is nonexistent. You should know [F.282.a] that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, the eyes, the ears, the nose, the tongue, the body, the mental faculty, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person [F.282.b] is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that sights are nonexistent because the realm of the inconceivable is nonexistent; you should know that sounds are nonexistent because sights are nonexistent; you should know that odors are nonexistent because sounds are nonexistent; you should know that tastes are nonexistent because odors are nonexistent; you should know that tangibles are nonexistent because tastes are nonexistent; you should know that mental phenomena are nonexistent because tangibles are nonexistent; and you should know that space is nonexistent because mental phenomena are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, [F.283.a] the realm of the inconceivable, sights, sounds, odors, tastes, tangibles, mental phenomena, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that visual consciousness is nonexistent because the realm of the inconceivable is nonexistent; you should know that auditory consciousness is nonexistent because visual consciousness is nonexistent; you should know that olfactory consciousness is nonexistent because auditory consciousness is nonexistent; you should know that gustatory consciousness is nonexistent because olfactory consciousness is nonexistent; you should know [F.283.b] that tactile consciousness is nonexistent because gustatory consciousness is nonexistent; you should know that mental consciousness is nonexistent because tactile consciousness is nonexistent; and you should know that space is nonexistent because mental consciousness is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, mental consciousness, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, [F.284.a] they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that visually compounded sensory contact is nonexistent because the realm of the inconceivable is nonexistent; you should know that aurally compounded sensory contact is nonexistent because visually compounded sensory contact is nonexistent; you should know that nasally compounded sensory contact is nonexistent because aurally compounded sensory contact is nonexistent; you should know that lingually compounded sensory contact is nonexistent because nasally compounded sensory contact is nonexistent; you should know that corporeally compounded sensory contact is nonexistent because lingually compounded sensory contact is nonexistent; you should know that mentally compounded sensory contact is nonexistent because corporeally compounded sensory contact is nonexistent; and you should know that space is nonexistent because mentally compounded sensory contact is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know [F.284.b] that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, mentally compounded sensory contact, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent [F.285.a] because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that feelings conditioned by visually compounded sensory contact are nonexistent because the realm of the inconceivable is nonexistent; you should know that feelings conditioned by aurally compounded sensory contact are nonexistent because feelings conditioned by visually compounded sensory contact are nonexistent; you should know that feelings conditioned by nasally compounded sensory contact are nonexistent because feelings conditioned by aurally compounded sensory contact are nonexistent; you should know that feelings conditioned by lingually compounded sensory contact are nonexistent because feelings conditioned by nasally compounded sensory contact are nonexistent; you should know that feelings conditioned by corporeally compounded sensory contact are nonexistent because feelings conditioned by lingually compounded sensory contact are nonexistent; you should know that feelings conditioned by mentally compounded sensory contact are nonexistent because feelings conditioned by corporeally compounded sensory contact are nonexistent; and you should know that space is nonexistent because feelings conditioned by mentally compounded sensory contact are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, [F.285.b] a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, feelings conditioned by mentally compounded sensory contact, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know [F.286.a] that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that the earth element is nonexistent because the realm of the inconceivable is nonexistent; you should know that the water element is nonexistent because the earth element is nonexistent; you should know that the fire element is nonexistent because the water element is nonexistent; you should know that the wind element is nonexistent because the fire element is nonexistent; you should know that the space element is nonexistent because the wind element is nonexistent; you should know that the consciousness element is nonexistent because the space element is nonexistent; and you should know that space is nonexistent because the consciousness element is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, the earth element, the water element, the fire element, the wind [F.286.b] element, the space element, the consciousness element, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that ignorance is nonexistent because the realm of the inconceivable is nonexistent; you should know that formative predispositions are nonexistent because ignorance is nonexistent; you should know that consciousness is nonexistent because formative predispositions are nonexistent; you should know that name and form are nonexistent because consciousness is nonexistent; you should know that the six sense fields are nonexistent because name and form are nonexistent; you should know that sensory contact is nonexistent because the six sense fields are nonexistent; you should know that sensation is nonexistent because sensory contact is nonexistent; [F.287.a] you should know that craving is nonexistent because sensation is nonexistent; you should know that grasping is nonexistent because craving is nonexistent; you should know that the rebirth process is nonexistent because grasping is nonexistent; you should know that birth is nonexistent because the rebirth process is nonexistent; you should know that aging and death are nonexistent because the rebirth process is nonexistent; and you should know that space is nonexistent because aging and death are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, birth, aging and death, space, the Great Vehicle, the immeasurable, [F.287.b] the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that the perfection of generosity is nonexistent because the realm of the inconceivable is nonexistent; you should know that the perfection of ethical discipline is nonexistent because the perfection of generosity is nonexistent; you should know that the perfection of tolerance is nonexistent because the perfection of ethical discipline is nonexistent; you should know that the perfection of perseverance is nonexistent because the perfection of tolerance is nonexistent; you should know that the perfection of meditative concentration is nonexistent because the perfection of perseverance is nonexistent; you should know that the perfection of wisdom is nonexistent because the perfection of meditative concentration is [F.288.a] nonexistent; and you should know that space is nonexistent because the perfection of wisdom is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form [F.288.b] is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that the emptiness of internal phenomena is nonexistent because the realm of the inconceivable is nonexistent; you should know that the emptiness of external phenomena is nonexistent because the emptiness of internal phenomena is nonexistent; you should know that the emptiness of external and internal phenomena is nonexistent because the emptiness of external phenomena is nonexistent; you should know that the emptiness of emptiness is nonexistent because the emptiness of external and internal phenomena is nonexistent; you should know that the emptiness of great extent is nonexistent because the emptiness of emptiness is nonexistent; you should know that the emptiness of ultimate reality is nonexistent because the emptiness of great extent is nonexistent; you should know that the emptiness of conditioned phenomena is nonexistent because the emptiness of ultimate reality is nonexistent; you should know that the emptiness of unconditioned phenomena is nonexistent because the emptiness of conditioned phenomena is nonexistent; you should know that the emptiness of the unlimited is nonexistent because the emptiness of unconditioned phenomena is nonexistent; you should know that the emptiness of that which has neither beginning nor end is nonexistent because the emptiness of the unlimited is nonexistent; you should know that the emptiness of nonexclusion is nonexistent because the emptiness of that which has neither beginning nor end [F.289.a] is nonexistent; you should know that the emptiness of inherent nature is nonexistent because the emptiness of nonexclusion is nonexistent; you should know that the emptiness of all phenomena is nonexistent because the emptiness of inherent nature is nonexistent; you should know that the emptiness of intrinsic defining characteristics is nonexistent because the emptiness of all phenomena is nonexistent; you should know that the emptiness of that which cannot be apprehended is nonexistent because the emptiness of intrinsic defining characteristics is nonexistent; you should know that the emptiness of nonentities is nonexistent because the emptiness of that which cannot be apprehended is nonexistent; you should know that the emptiness of essential nature is nonexistent because the emptiness of nonentities is nonexistent; you should know that the emptiness of an essential nature of nonentities is nonexistent because the emptiness of essential nature is nonexistent; and you should know that space is nonexistent because the emptiness of an essential nature of nonentities is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm [F.289.b] of the inconceivable, 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, the emptiness of an essential nature of nonentities, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; [F.290.a] you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that the applications of mindfulness are nonexistent because the realm of the inconceivable is nonexistent; you should know that the correct exertions are nonexistent because the applications of mindfulness are nonexistent; you should know that the supports for miraculous ability are nonexistent because the correct exertions are nonexistent; you should know that the faculties are nonexistent because the supports for miraculous ability are nonexistent; you should know that the powers are nonexistent because the faculties are nonexistent; you should know that the branches of enlightenment are nonexistent because the powers are nonexistent; you should know that the noble eightfold path is nonexistent because the branches of enlightenment are nonexistent; and you should know that space is nonexistent because the noble eightfold path is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, [F.290.b] an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that the truths of the noble ones are nonexistent because the realm of the inconceivable is nonexistent; [F.291.a] you should know that the meditative concentrations are nonexistent because the truths of the noble ones are nonexistent; you should know that the immeasurable attitudes are nonexistent because the meditative concentrations are nonexistent; you should know that the formless absorptions are nonexistent because the immeasurable attitudes are nonexistent; you should know that the liberations are nonexistent because the formless absorptions are nonexistent; you should know that the serial steps of meditative absorption are nonexistent because the liberations are nonexistent; you should know that the emptiness, signlessness, and wishlessness gateways to liberation are nonexistent because the serial steps of meditative absorption are nonexistent; you should know that the extrasensory powers are nonexistent because the emptiness, signlessness, and wishlessness gateways to liberation are nonexistent; you should know that the meditative stabilities are nonexistent because the extrasensory powers are nonexistent; you should know that the dhāraṇī gateways are nonexistent because the meditative stabilities are nonexistent; and you should know that space is nonexistent because the dhāraṇī gateways are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, one who [F.291.b] lives, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the 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, the dhāraṇī gateways, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; [F.292.a] you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that the powers of the tathāgatas are nonexistent because the realm of the inconceivable is nonexistent; you should know that the fearlessnesses are nonexistent because the powers of the tathāgatas are nonexistent; you should know that the kinds of exact knowledge are nonexistent because the fearlessnesses are nonexistent; you should know that great compassion is nonexistent because the kinds of exact knowledge are nonexistent; you should know that the distinct qualities of the buddhas are nonexistent because great compassion is nonexistent; and you should know that space is nonexistent because the distinct qualities of the buddhas are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, [F.292.b] the realm of the inconceivable, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great compassion, the distinct qualities of the buddhas, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that the level of the spiritual family is nonexistent because the realm of the inconceivable is nonexistent; you should know that the eighth level is nonexistent because the level of the spiritual family is nonexistent; you should know that the level of insight is nonexistent because the eighth level is nonexistent; you should know that the level of attenuated refinement is nonexistent because the level of insight is nonexistent; you should know that the level of no attachment is nonexistent [F.293.a] because the level of attenuated refinement is nonexistent; you should know that the level of spiritual achievement is nonexistent because the level of no attachment is nonexistent; and you should know that space is nonexistent because the level of spiritual achievement is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, the level of spiritual achievement, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, [F.293.b] Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that those who have entered the stream are nonexistent because the realm of the inconceivable is nonexistent; you should know that once-returners are nonexistent because those who have entered the stream are nonexistent; you should know that non-returners are nonexistent because once-returners are nonexistent; you should know that arhats are nonexistent because non-returners are nonexistent; and you should know that space is nonexistent because arhats are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, [F.294.a] a being, a life form, a living being, a life, an individual, a person one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, those who have entered the stream, once-returners, non-returners, arhats, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know that pratyekabuddhas [F.294.b] are nonexistent because the realm of the inconceivable is nonexistent; you should know that perfectly complete buddhas are nonexistent because pratyekabuddhas are nonexistent; and you should know that space is nonexistent because perfectly complete buddhas are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, pratyekabuddhas, perfectly complete buddhas, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“Moreover, Subhūti, you should know that a being is nonexistent because the self is nonexistent; you should know that a life form is nonexistent because a being is nonexistent; you should know that a living being [F.295.a] is nonexistent because a life form is nonexistent; you should know that a life is nonexistent because a living being is nonexistent; you should know that an individual is nonexistent because a life is nonexistent; you should know that a person is nonexistent because an individual is nonexistent; you should know that one born of Manu is nonexistent because a person is nonexistent; you should know that a child of Manu is nonexistent because one born of Manu is nonexistent; you should know that an agent is nonexistent because a child of Manu is nonexistent; you should know that an experiencer is nonexistent because an agent is nonexistent; you should know that a knower is nonexistent because an experiencer is nonexistent; you should know that a viewer is nonexistent because a knower is nonexistent; and you should know that the realm of the inconceivable is nonexistent because a viewer is nonexistent. You should know the vehicle of the śrāvakas is nonexistent because the realm of the inconceivable is nonexistent; you should know that the vehicle of the pratyekabuddhas is nonexistent because the vehicle of the śrāvakas is nonexistent; you should know that the vehicle of the buddhas is nonexistent because the vehicle of the pratyekabuddhas is nonexistent; you should know that all-aspect omniscience is nonexistent because the vehicle of the buddhas is nonexistent; and you should know that space is nonexistent because all-aspect omniscience is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the immeasurable is nonexistent because the Great Vehicle is nonexistent; you should know that the countless is nonexistent because the immeasurable is nonexistent; you should know that the unfathomable is nonexistent because the countless is nonexistent; and you should know that all phenomena are nonexistent because the unfathomable is nonexistent.
“For this reason, too, Subhūti, this Great Vehicle gives space to countless, immeasurable beings. If you ask why, Subhūti, [F.295.b] it is because the self, a being, a life form, a living being, a life, an individual, a person, one born of Manu, a child of Manu, an agent, an experiencer, a knower, a viewer, the realm of the inconceivable, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, the vehicle of the buddhas, all-aspect omniscience, space, the Great Vehicle, the immeasurable, the countless, the unfathomable, and all phenomena, they all cannot be apprehended.
“To illustrate, Subhūti, just as the realm of nirvāṇa gives space to immeasurable, countless, unfathomable beings, similarly this Great Vehicle, too, gives space to immeasurable, countless, unfathomable beings. Subhūti, just as space gives space to immeasurable, countless, unfathomable beings, similarly this Great Vehicle, too, gives space to immeasurable, countless, unfathomable beings.
“Subhūti, you said, ‘In this Great Vehicle, “going and coming” are nonexistent,590 and “standing still” is nonexistent.’591 So it is, Subhūti, so it is! In this Great Vehicle going and coming are nonexistent, and standing still too is nonexistent. If you ask why, Subhūti, it is because all phenomena are unmoving. They do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. [F.296.a]
“If you ask why, Subhūti, it is because physical forms do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature592 of physical forms does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of physical forms does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of physical forms does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of physical forms do not come from anywhere, do not go anywhere, and do not stand still anywhere. Feelings do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of feelings does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of feelings does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of feelings does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of feelings do not come from anywhere, do not go anywhere, and do not stand still anywhere. Perceptions do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of perceptions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of perceptions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature [F.296.b] of perceptions does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of perceptions do not come from anywhere, do not go anywhere, and do not stand still anywhere. Formative predispositions do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of formative predispositions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of formative predispositions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of formative predispositions does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of formative predispositions do not come from anywhere, do not go anywhere, and do not stand still anywhere. Consciousness does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of consciousness do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“The eyes do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the eyes [F.297.a] does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the eyes does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the eyes does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the eyes do not come from anywhere, do not go anywhere, and do not stand still anywhere. The ears do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the ears does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the ears does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the ears does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the ears do not come from anywhere, do not go anywhere, and do not stand still anywhere. The nose does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the nose does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the nose does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the nose does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the nose do not come from anywhere, do not go anywhere, and do not stand still anywhere. The tongue does not come from anywhere, it does not go anywhere, [F.297.b] and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the tongue does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the tongue does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the tongue does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the tongue do not come from anywhere, do not go anywhere, and do not stand still anywhere. The body does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the body does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the body does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the body does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the body do not come from anywhere, do not go anywhere, and do not stand still anywhere. The mental faculty does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the mental faculty does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the mental faculty does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the mental faculty does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the mental faculty do not come from anywhere, do not go anywhere, and do not [F.298.a] stand still anywhere. [B21]
“Sights do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of sights does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of sights does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of sights does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of sights do not come from anywhere, do not go anywhere, and do not stand still anywhere. Sounds do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of sounds does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of sounds does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of sounds does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of sounds do not come from anywhere, do not go anywhere, and do not stand still anywhere. Odors do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of odors does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of odors does not come from anywhere, does not go anywhere, and does not [F.298.b] stand still anywhere; the essential nature of odors does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of odors do not come from anywhere, do not go anywhere, and do not stand still anywhere. Tastes do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of tastes does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of tastes does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of tastes does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of tastes do not come from anywhere, do not go anywhere, and do not stand still anywhere. Tangibles do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of tangibles does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of tangibles does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of tangibles does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of tangibles do not come from anywhere, do not go anywhere, and do not stand still anywhere. Mental phenomena do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of mental phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of mental phenomena does not come from anywhere, [F.299.a] does not go anywhere, and does not stand still anywhere; the essential nature of mental phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of mental phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“Visual consciousness does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of visual consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of visual consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of visual consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of visual consciousness do not come from anywhere, do not go anywhere, and do not stand still anywhere. Auditory consciousness does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of auditory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of auditory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of auditory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of auditory consciousness do not come from anywhere, do not go anywhere, and do not stand still anywhere. Olfactory consciousness does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of olfactory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of olfactory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of olfactory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of olfactory consciousness do not come from anywhere, do not go anywhere, and do not [F.299.b] stand still anywhere. Gustatory consciousness does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of gustatory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of gustatory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of gustatory consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of gustatory consciousness do not come from anywhere, do not go anywhere, and do not stand still anywhere. Tactile consciousness does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of tactile consciousness does not come from anywhere, does not go [F.300.a] anywhere, and does not stand still anywhere; the real nature of tactile consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of tactile consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of tactile consciousness do not come from anywhere, do not go anywhere, and do not stand still anywhere. Mental consciousness does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of mental consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of mental consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of mental consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of mental consciousness do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“Visually compounded sensory contact does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature [F.300.b] of visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of visually compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Aurally compounded sensory contact does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of aurally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of aurally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of aurally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of aurally compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Nasally compounded sensory contact does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of nasally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of nasally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of nasally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of nasally compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. [F.301.a] Lingually compounded sensory contact does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of lingually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of lingually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of lingually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of lingually compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Corporeally compounded sensory contact does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of corporeally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of corporeally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of corporeally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of corporeally compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Mentally compounded sensory contact does not come from anywhere, it does not go [F.301.b] anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of mentally compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“Feelings conditioned by visually compounded sensory contact do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of feelings conditioned by visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of feelings conditioned by visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of feelings conditioned by visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of feelings conditioned by visually compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Feelings conditioned by aurally compounded sensory contact do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of feelings conditioned by aurally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of feelings conditioned by aurally compounded sensory contact does not come from [F.302.a] anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of feelings conditioned by aurally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of feelings conditioned by aurally compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Feelings conditioned by nasally compounded sensory contact do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of feelings conditioned by nasally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of feelings conditioned by nasally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of feelings conditioned by nasally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of feelings conditioned by nasally compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Feelings conditioned by lingually compounded sensory contact do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of feelings conditioned by lingually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of feelings conditioned by lingually compounded sensory contact does not come from anywhere, does not go anywhere, [F.302.b] and does not stand still anywhere; the essential nature of feelings conditioned by lingually compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of feelings conditioned by lingually compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Feelings conditioned by corporeally compounded sensory contact do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of feelings conditioned by corporeally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of feelings conditioned by corporeally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of feelings conditioned by corporeally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of feelings conditioned by corporeally compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Feelings conditioned by mentally compounded sensory contact do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of feelings conditioned by mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of feelings conditioned by mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; [F.303.a] the essential nature of feelings conditioned by mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of feelings conditioned by mentally compounded sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“The earth element does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the earth element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the earth element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the earth element does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the earth element do not come from anywhere, do not go anywhere, and do not stand still anywhere. The water element does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the water element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the water element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the water element does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the water element do not come from anywhere, do not go anywhere, and do not stand still anywhere. The fire element does not come from anywhere, it does not go anywhere, and it does not [F.303.b] stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the fire element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the fire element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the fire element does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the fire element do not come from anywhere, do not go anywhere, and do not stand still anywhere. The wind element does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the wind element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the wind element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the wind element does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the wind element do not come from anywhere, do not go anywhere, and do not stand still anywhere. The space element does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the space element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the space element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the space element does not come from anywhere, does not [F.304.a] go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the space element do not come from anywhere, do not go anywhere, and do not stand still anywhere. The consciousness element does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the consciousness element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the consciousness element does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the consciousness element does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the consciousness element do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“Ignorance does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of ignorance does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of ignorance does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of ignorance does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of ignorance do not come from anywhere, do not go anywhere, and do not stand still anywhere. Formative predispositions do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. [F.304.b] If you ask why, Subhūti, it is because the inherent nature of formative predispositions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of formative predispositions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of formative predispositions does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of formative predispositions do not come from anywhere, do not go anywhere, and do not stand still anywhere. Consciousness does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of consciousness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of consciousness do not come from anywhere, do not go anywhere, and do not stand still anywhere. Name and form do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of name and form does not come from anywhere, does not go anywhere, and does not [F.305.a] stand still anywhere; the real nature of name and form does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of name and form does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of name and form do not come from anywhere, do not go anywhere, and do not stand still anywhere. The six sense fields do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the six sense fields does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the six sense fields does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the six sense fields does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the six sense fields do not come from anywhere, do not go anywhere, and do not stand still anywhere. Sensory contact does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of sensory contact does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of sensory contact do not come from anywhere, do not go anywhere, and do not stand still anywhere. Sensation does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of sensation does not come from anywhere, [F.305.b] does not go anywhere, and does not stand still anywhere; the real nature of sensation does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of sensation does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of sensation do not come from anywhere, do not go anywhere, and do not stand still anywhere. Craving does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of craving does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of craving does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of craving does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of craving do not come from anywhere, do not go anywhere, and do not stand still anywhere. Grasping does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of grasping does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of grasping does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of grasping does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of grasping do not come from anywhere, do not go anywhere, [F.306.a] and do not stand still anywhere. The rebirth process does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the rebirth process does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the rebirth process does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the rebirth process does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the rebirth process do not come from anywhere, do not go anywhere, and do not stand still anywhere. Birth does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of birth does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of birth does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of birth does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of birth do not come from anywhere, do not go anywhere, and do not stand still anywhere. Aging and death do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of aging and death does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of aging and death does not come from anywhere, does not go anywhere, and does not [F.306.b] stand still anywhere; the essential nature of aging and death does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of aging and death do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“The perfection of generosity does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the perfection of generosity does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the perfection of generosity does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the perfection of generosity does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the perfection of generosity do not come from anywhere, do not go anywhere, and do not stand still anywhere. The perfection of ethical discipline does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the perfection of ethical discipline does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the perfection of ethical discipline does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the perfection of ethical discipline does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the perfection of ethical discipline do not come from anywhere, [F.307.a] do not go anywhere, and do not stand still anywhere. The perfection of tolerance does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the perfection of tolerance does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the perfection of tolerance does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the perfection of tolerance does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the perfection of tolerance do not come from anywhere, do not go anywhere, and do not stand still anywhere. The perfection of perseverance does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the perfection of perseverance does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the perfection of perseverance does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the perfection of perseverance does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the perfection of perseverance do not come from anywhere, do not go anywhere, and do not stand still anywhere. The perfection of meditative concentration does not come from anywhere, it does not go anywhere, and it does not stand still [F.307.b] anywhere. If you ask why, Subhūti, it is because the inherent nature of the perfection of meditative concentration does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the perfection of meditative concentration does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the perfection of meditative concentration does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the perfection of meditative concentration do not come from anywhere, do not go anywhere, and do not stand still anywhere. The perfection of wisdom does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the perfection of wisdom does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the perfection of wisdom does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the perfection of wisdom does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the perfection of wisdom do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“The emptiness of internal phenomena does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of internal phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature [F.308.a] of the emptiness of internal phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of internal phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of internal phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of external phenomena does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of external phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of external phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of external phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of external phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of external and internal phenomena does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of external and internal phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of external and internal phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of external and internal phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; [F.308.b] and the intrinsic defining characteristics of the emptiness of external and internal phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of emptiness does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of emptiness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of emptiness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of emptiness does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of emptiness do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of great extent does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of great extent does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of great extent does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of great extent does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of great extent do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of ultimate reality does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, [F.309.a] it is because the inherent nature of the emptiness of ultimate reality does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of ultimate reality does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of ultimate reality does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of ultimate reality do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of conditioned phenomena does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of conditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of conditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of conditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of conditioned phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of unconditioned phenomena does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of unconditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of unconditioned phenomena does not come from anywhere, does not go anywhere, and [F.309.b] does not stand still anywhere; the essential nature of the emptiness of unconditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of unconditioned phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of the unlimited does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of the unlimited does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of the unlimited does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of the unlimited does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of the unlimited do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of that which has neither beginning nor end does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of that which has neither beginning nor end does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of that which has neither beginning nor end does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of that which has neither beginning nor end does not come from anywhere, does not go anywhere, and [F.310.a] does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of that which has neither beginning nor end do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of nonexclusion does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of nonexclusion does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of nonexclusion does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of nonexclusion does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of nonexclusion do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of inherent nature does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of inherent nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of inherent nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of inherent nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of inherent nature do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of all phenomena [F.310.b] does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of all phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of all phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of all phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of all phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of intrinsic defining characteristics does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of intrinsic defining characteristics does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of intrinsic defining characteristics does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of intrinsic defining characteristics does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of intrinsic defining characteristics do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of that which cannot be apprehended does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of that which cannot be apprehended does not come from anywhere, does not go anywhere, and does not [F.311.a] stand still anywhere; the real nature of the emptiness of that which cannot be apprehended does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of that which cannot be apprehended does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of that which cannot be apprehended do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of nonentities does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of nonentities does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of nonentities does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of nonentities does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of nonentities do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of essential nature does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of essential nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of essential nature does not come from anywhere, does not go anywhere, and does not stand still [F.311.b] anywhere; the essential nature of the emptiness of essential nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of essential nature do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness of an essential nature of nonentities does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness of an essential nature of nonentities does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness of an essential nature of nonentities does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness of an essential nature of nonentities does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness of an essential nature of nonentities do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“The applications of mindfulness do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the applications of mindfulness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the applications of mindfulness does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the applications of mindfulness does not come from anywhere, does not go anywhere, and does not stand still [F.312.a] anywhere; and the intrinsic defining characteristics of the applications of mindfulness do not come from anywhere, do not go anywhere, and do not stand still anywhere. The correct exertions do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the correct exertions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the correct exertions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the correct exertions does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the correct exertions do not come from anywhere, do not go anywhere, and do not stand still anywhere. The supports for miraculous ability do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the supports for miraculous ability does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the supports for miraculous ability does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the supports for miraculous ability does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the supports for miraculous ability do not come from anywhere, do not go anywhere, and do not stand still anywhere. the faculties do not come from anywhere, they do not go anywhere, [F.312.b] and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the faculties does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the faculties does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the faculties does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the faculties do not come from anywhere, do not go anywhere, and do not stand still anywhere. the powers do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the powers does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the powers does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the powers does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the powers do not come from anywhere, do not go anywhere, and do not stand still anywhere. The branches of enlightenment do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the branches of enlightenment does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the branches of enlightenment does not come from anywhere, does not go anywhere, and does not stand still [F.313.a] anywhere; the essential nature of the branches of enlightenment does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the branches of enlightenment do not come from anywhere, do not go anywhere, and do not stand still anywhere. The noble eightfold path does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the noble eightfold path does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the noble eightfold path does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the noble eightfold path does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the noble eightfold path do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“The truths of the noble ones do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the truths of the noble ones does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the truths of the noble ones does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the truths of the noble ones does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the truths of the noble ones do not come from anywhere, do not go anywhere, and [F.313.b] do not stand still anywhere. The meditative concentrations do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the meditative concentrations does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the meditative concentrations does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the meditative concentrations does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the meditative concentrations do not come from anywhere, do not go anywhere, and do not stand still anywhere. The immeasurable attitudes do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the immeasurable attitudes does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the immeasurable attitudes does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the immeasurable attitudes does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the immeasurable attitudes do not come from anywhere, do not go anywhere, and do not stand still anywhere. The formless absorptions do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the formless absorptions [F.314.a] does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the formless absorptions does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the formless absorptions does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the formless absorptions do not come from anywhere, do not go anywhere, and do not stand still anywhere. The liberations do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the liberations does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the liberations does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the liberations does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the liberations do not come from anywhere, do not go anywhere, and do not stand still anywhere. The serial steps of meditative absorption do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the serial steps of meditative absorption does not come from [F.314.b] anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the serial steps of meditative absorption does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the serial steps of meditative absorption does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the serial steps of meditative absorption do not come from anywhere, do not go anywhere, and do not stand still anywhere. The emptiness, signlessness, and wishlessness gateways to liberation do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the emptiness, signlessness, and wishlessness gateways to liberation does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the emptiness, signlessness, and wishlessness gateways to liberation does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the emptiness, signlessness, and wishlessness gateways to liberation does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the emptiness, signlessness, and wishlessness gateways to liberation do not come from anywhere, do not go anywhere, and do not stand still anywhere. The extrasensory powers do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, [F.315.a] it is because the inherent nature of the extrasensory powers does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the extrasensory powers does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the extrasensory powers does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the extrasensory powers do not come from anywhere, do not go anywhere, and do not stand still anywhere. The meditative stabilities do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the meditative stabilities does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the meditative stabilities does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the meditative stabilities does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the meditative stabilities do not come from anywhere, do not go anywhere, and do not stand still anywhere. The dhāraṇī gateways do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the dhāraṇī gateways does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the dhāraṇī gateways does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the dhāraṇī [F.315.b] gateways does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the dhāraṇī gateways do not come from anywhere, do not go anywhere, and do not stand still anywhere. The ten powers of the tathāgatas do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the powers of the tathāgatas does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the powers of the tathāgatas does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the powers of the tathāgatas does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the powers of the tathāgatas do not come from anywhere, do not go anywhere, and do not stand still anywhere. The four fearlessnesses do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the fearlessnesses does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the fearlessnesses does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the fearlessnesses does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the fearlessnesses do not come from anywhere, do not go anywhere, and do not stand still anywhere. The four kinds of exact knowledge do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the kinds of exact knowledge does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the kinds of exact knowledge does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the kinds of exact knowledge does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the kinds of exact knowledge do not come from anywhere, do not go anywhere, and [F.316.a] do not stand still anywhere. Great compassion does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of great compassion does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of great compassion does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of great compassion does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of great compassion do not come from anywhere, do not go anywhere, and do not stand still anywhere. [B22]
“The eighteen distinct qualities of the buddhas [F.316.b] do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the distinct qualities of the buddhas does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the distinct qualities of the buddhas does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the distinct qualities of the buddhas does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the distinct qualities of the buddhas do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“The realm of phenomena does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the realm of phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the realm of phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the realm of phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the realm of phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere. The real nature does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the real nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; the [F.317.a] real nature of the real nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the real nature does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the real nature do not come from anywhere, do not go anywhere, and do not stand still anywhere. The very limit of reality does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the very limit of reality does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the very limit of reality does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the very limit of reality does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the very limit of reality do not come from anywhere, do not go anywhere, and do not stand still anywhere. The realm of the inconceivable does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the realm of the inconceivable does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the realm of the inconceivable does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the realm of the inconceivable does not come from anywhere, does not go anywhere, and [F.317.b] does not stand still anywhere; and the intrinsic defining characteristics of the realm of the inconceivable do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“Enlightenment does not come from anywhere, it does not go anywhere, and it does not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of enlightenment does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of enlightenment does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of enlightenment does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of enlightenment do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“The buddhas do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of the buddhas does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of the buddhas does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of the buddhas does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of the buddhas do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“Conditioned phenomena do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of conditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still [F.318.a] anywhere; the real nature of conditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of conditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of conditioned phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“Unconditioned phenomena do not come from anywhere, they do not go anywhere, and they do not stand still anywhere. If you ask why, Subhūti, it is because the inherent nature of unconditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the real nature of unconditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; the essential nature of unconditioned phenomena does not come from anywhere, does not go anywhere, and does not stand still anywhere; and the intrinsic defining characteristics of unconditioned phenomena do not come from anywhere, do not go anywhere, and do not stand still anywhere.
“Subhūti, you said, ‘For this Great Vehicle … the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and a middle cannot be apprehended … it is a vehicle that is the sameness of the three times; that is why it is called a Great Vehicle.’ That is so, Subhūti, that is so! For this Great Vehicle the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and a middle cannot be apprehended. It is a vehicle that is the sameness of the three times; that is why it is called a Great Vehicle. [F.318.b] If you ask why, Subhūti, it is because past time is empty of past time; future time, too, is empty of future time; and present time, too, is empty of present time. The sameness of the three times, too, is empty of the sameness of the three times. The Great Vehicle, too, is empty of the Great Vehicle. A bodhisattva, too, is empty of a bodhisattva.
“Subhūti, in emptiness ‘one’ does not exist, ‘two’ does not exist, ‘three’ does not exist, ‘four’ does not exist, ‘five’ does not exist, ‘six’ does not exist, ‘seven’ does not exist, ‘eight’ does not exist, ‘nine’ does not exist, ‘ten’ does not exist, and ‘different’ does not exist.
“So, this is the vehicle of bodhisattva great beings that is a sameness. In it ‘the same’ and ‘not the same’ cannot be apprehended. In it desire and the absence of desire cannot be apprehended, hatred and the absence of hatred cannot be apprehended, delusion and the absence of delusion cannot be apprehended, names and the absence of names cannot be apprehended, conditioned phenomena and unconditioned phenomena cannot be apprehended, virtues and nonvirtues cannot be apprehended, basic transgressions and not basic transgressions cannot be apprehended, contaminated and uncontaminated cannot be apprehended, defilement and the absence of defilement cannot be apprehended, mundane and supramundane cannot be apprehended, arising and ceasing cannot be apprehended, and defilement and purification cannot be apprehended. In it permanence and impermanence cannot be apprehended, happiness and suffering cannot be [F.319.a] apprehended, self and selflessness cannot be apprehended, and peace and the absence of peace cannot be apprehended. The realm of desire and the transcendence of the realm of desire cannot be apprehended, the realm of form and the transcendence of the realm of form cannot be apprehended, the realm of formlessness and the transcendence of the realm of formlessness cannot be apprehended, and saṃsāra and nirvāṇa cannot be apprehended. If you ask why, it is because its own essential nature cannot be apprehended.
“Subhūti, past physical forms are empty of past physical forms. If you ask why, it is because in emptiness, past physical forms cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could past physical forms ever be apprehended in emptiness? Subhūti, past feelings are empty of past feelings. If you ask why, it is because in emptiness, past feelings cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could past feelings ever be apprehended in emptiness? Subhūti, past perceptions are empty of past perceptions. If you ask why, it is because in emptiness, past perceptions cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could past perceptions ever be apprehended in emptiness? Subhūti, past formative predispositions are empty of past formative predispositions. If you ask why, it is because in emptiness, past formative predispositions cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, [F.319.b] how could past formative predispositions ever be apprehended in emptiness? Subhūti, past consciousness is empty of past consciousness. If you ask why, it is because in emptiness, past consciousness cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could past consciousness ever be apprehended in emptiness?
“Subhūti, future physical forms are empty of future physical forms. If you ask why, it is because in emptiness, future physical forms cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could future physical forms ever be apprehended in emptiness? Subhūti, future feelings are empty of future feelings. If you ask why, it is because in emptiness, future feelings cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could future feelings ever be apprehended in emptiness? Subhūti, future perceptions are empty of future perceptions. If you ask why, it is because in emptiness, future perceptions cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could future perceptions ever be apprehended in emptiness? Subhūti, future formative predispositions are empty of future formative predispositions. If you ask why, it is because in emptiness, future formative predispositions cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could future formative predispositions ever be apprehended in emptiness? Subhūti, future consciousness is empty [F.320.a] of future consciousness. If you ask why, it is because in emptiness, future consciousness cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could future consciousness ever be apprehended in emptiness?
“Subhūti, present physical forms are empty of present physical forms. If you ask why, it is because in emptiness, present physical forms cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could present physical forms ever be apprehended in emptiness? Subhūti, present feelings are empty of present feelings. If you ask why, it is because in emptiness, present feelings cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could present feelings ever be apprehended in emptiness? Subhūti, present perceptions are empty of present perceptions. If you ask why, it is because in emptiness, present perceptions cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could present perceptions ever be apprehended in emptiness? Subhūti, present formative predispositions are empty of present formative predispositions. If you ask why, it is because in emptiness, present formative predispositions cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could present formative predispositions ever be apprehended in emptiness? Subhūti, present consciousness is empty of present consciousness. If you ask [F.320.b] why, it is because in emptiness, present consciousness cannot be apprehended. If even emptiness cannot be apprehended, because it is empty of emptiness, how could present consciousness ever be apprehended in emptiness?
“Subhūti, the perfection of generosity cannot be apprehended at the limit of the past, the perfection of generosity cannot be apprehended at the limit of the future, the perfection of generosity cannot be apprehended in the present, and the perfection of generosity cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness? Subhūti, the perfection of ethical discipline cannot be apprehended at the limit of the past, the perfection of ethical discipline cannot be apprehended at the limit of the future, the perfection of ethical discipline cannot be apprehended in the present, and the perfection of ethical discipline cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness? Subhūti, the perfection of tolerance [F.321.a] cannot be apprehended at the limit of the past, the perfection of tolerance cannot be apprehended at the limit of the future, the perfection of tolerance cannot be apprehended in the present, and the perfection of tolerance cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness? Subhūti, the perfection of perseverance cannot be apprehended at the limit of the past, the perfection of perseverance cannot be apprehended at the limit of the future, the perfection of perseverance cannot be apprehended in the present, and the perfection of perseverance cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness? Subhūti, the perfection of meditative concentration cannot be apprehended at the limit of the past, the perfection of meditative concentration cannot be apprehended at the limit of the future, the perfection of meditative concentration cannot be apprehended in the present, and the perfection of meditative concentration cannot be apprehended in the sameness of the three times. If you ask why, [F.321.b] Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness? Subhūti, the perfection of wisdom cannot be apprehended at the limit of the past, the perfection of wisdom cannot be apprehended at the limit of the future, the perfection of wisdom cannot be apprehended in the present, and the perfection of wisdom cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness of internal phenomena cannot be apprehended at the limit of the past, the emptiness of internal phenomena cannot be apprehended at the limit of the future, the emptiness of internal phenomena cannot be apprehended in the present, and the emptiness of internal phenomena cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time [F.322.a] ever be apprehended in sameness?
“Subhūti, the emptiness of external phenomena cannot be apprehended at the limit of the past, the emptiness of external phenomena cannot be apprehended at the limit of the future, the emptiness of external phenomena cannot be apprehended in the present, and the emptiness of external phenomena cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness of external and internal phenomena cannot be apprehended at the limit of the past, the emptiness of external and internal phenomena cannot be apprehended at the limit of the future, the emptiness of external and internal phenomena cannot be apprehended in the present, and the emptiness of external and internal phenomena cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness of emptiness cannot be apprehended at the limit of the past, the emptiness of emptiness cannot be apprehended at the limit of the future, the emptiness of emptiness cannot be apprehended in the present, and the emptiness of emptiness cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, [F.322.b] and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness of great extent cannot be apprehended at the limit of the past, the emptiness of great extent cannot be apprehended at the limit of the future, the emptiness of great extent cannot be apprehended in the present, and the emptiness of great extent cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness of ultimate reality cannot be apprehended at the limit of the past, the emptiness of ultimate reality cannot be apprehended at the limit of the future, the emptiness of ultimate reality cannot be apprehended in the present, and the emptiness of ultimate reality cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in [F.323.a] sameness?
“Subhūti, the emptiness of conditioned phenomena cannot be apprehended at the limit of the past, the emptiness of conditioned phenomena cannot be apprehended at the limit of the future, the emptiness of conditioned phenomena cannot be apprehended in the present, and the emptiness of conditioned phenomena cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness of unconditioned phenomena cannot be apprehended at the limit of the past, the emptiness of unconditioned phenomena cannot be apprehended at the limit of the future, the emptiness of unconditioned phenomena cannot be apprehended in the present, and the emptiness of unconditioned phenomena cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness of the unlimited cannot be apprehended at the limit of the past, the emptiness of the unlimited cannot be apprehended at the limit of the future, the emptiness of the unlimited cannot be apprehended in the present, and the emptiness of the unlimited [F.323.b] cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness of that which has neither beginning nor end cannot be apprehended at the limit of the past, the emptiness of that which has neither beginning nor end cannot be apprehended at the limit of the future, the emptiness of that which has neither beginning nor end cannot be apprehended in the present, and the emptiness of that which has neither beginning nor end cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness of nonexclusion cannot be apprehended at the limit of the past, the emptiness of nonexclusion cannot be apprehended at the limit of the future, the emptiness of nonexclusion cannot be apprehended in the present, and the emptiness of nonexclusion cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended [F.324.a] in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness of inherent nature cannot be apprehended at the limit of the past, the emptiness of inherent nature cannot be apprehended at the limit of the future, the emptiness of inherent nature cannot be apprehended in the present, and the emptiness of inherent nature cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness of all phenomena cannot be apprehended at the limit of the past, the emptiness of all phenomena cannot be apprehended at the limit of the future, the emptiness of all phenomena cannot be apprehended in the present, and the emptiness of all phenomena cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness of intrinsic defining characteristics [F.324.b] cannot be apprehended at the limit of the past, the emptiness of intrinsic defining characteristics cannot be apprehended at the limit of the future, the emptiness of intrinsic defining characteristics cannot be apprehended in the present, and the emptiness of intrinsic defining characteristics cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness of that which cannot be apprehended cannot be apprehended at the limit of the past, the emptiness of that which cannot be apprehended cannot be apprehended at the limit of the future, the emptiness of that which cannot be apprehended cannot be apprehended in the present, and the emptiness of that which cannot be apprehended cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness of nonentities cannot be apprehended at the limit of the past, the emptiness of nonentities cannot be apprehended at the limit of the future, the emptiness of nonentities cannot be apprehended in the present, and the emptiness of nonentities cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended [F.325.a] in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness of essential nature cannot be apprehended at the limit of the past, the emptiness of essential nature cannot be apprehended at the limit of the future, the emptiness of essential nature cannot be apprehended in the present, and the emptiness of essential nature cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness of an essential nature of nonentities cannot be apprehended at the limit of the past, the emptiness of an essential nature of nonentities cannot be apprehended at the limit of the future, the emptiness of an essential nature of nonentities cannot be apprehended in the present, and the emptiness of an essential nature of nonentities cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. [F.325.b] If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the applications of mindfulness cannot be apprehended at the limit of the past, the applications of mindfulness cannot be apprehended at the limit of the future, the applications of mindfulness cannot be apprehended in the present, and the applications of mindfulness cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the correct exertions cannot be apprehended at the limit of the past, the correct exertions cannot be apprehended at the limit of the future, the correct exertions cannot be apprehended in the present, and the correct exertions cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness? [F.326.a]
“Subhūti, the supports for miraculous ability cannot be apprehended at the limit of the past, the supports for miraculous ability cannot be apprehended at the limit of the future, the supports for miraculous ability cannot be apprehended in the present, and the supports for miraculous ability cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the faculties cannot be apprehended at the limit of the past, the faculties cannot be apprehended at the limit of the future, the faculties cannot be apprehended in the present, and the faculties cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the powers cannot be apprehended at the limit of the past, the powers cannot be apprehended at the limit of the future, the powers cannot be apprehended in the present, and the powers cannot be apprehended in the sameness of the three times. If you ask why, [F.326.b] Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the branches of enlightenment cannot be apprehended at the limit of the past, the branches of enlightenment cannot be apprehended at the limit of the future, the branches of enlightenment cannot be apprehended in the present, and the branches of enlightenment cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the noble eightfold path cannot be apprehended at the limit of the past, the noble eightfold path cannot be apprehended at the limit of the future, the noble eightfold path cannot be apprehended in the present, and the noble eightfold path cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time [F.327.a] cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the truths of the noble ones cannot be apprehended at the limit of the past, the truths of the noble ones cannot be apprehended at the limit of the future, the truths of the noble ones cannot be apprehended in the present, and the truths of the noble ones cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the meditative concentrations cannot be apprehended at the limit of the past, the meditative concentrations cannot be apprehended at the limit of the future, the meditative concentrations cannot be apprehended in the present, and the meditative concentrations cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the immeasurable attitudes [F.327.b] cannot be apprehended at the limit of the past, the immeasurable attitudes cannot be apprehended at the limit of the future, the immeasurable attitudes cannot be apprehended in the present, and the immeasurable attitudes cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the formless absorptions cannot be apprehended at the limit of the past, the formless absorptions cannot be apprehended at the limit of the future, the formless absorptions cannot be apprehended in the present, and the formless absorptions cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the eight liberations cannot be apprehended at the limit of the past, the eight liberations cannot be apprehended at the limit of the future, the eight liberations cannot be apprehended in the present, [F.328.a] and the eight liberations cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the nine serial steps of meditative absorption cannot be apprehended at the limit of the past, the nine serial steps of meditative absorption cannot be apprehended at the limit of the future, the nine serial steps of meditative absorption cannot be apprehended in the present, and the nine serial steps of meditative absorption cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the emptiness, signlessness, and wishlessness gateways to liberation cannot be apprehended at the limit of the past; the emptiness, signlessness, and wishlessness gateways to liberation cannot be apprehended at the limit of the future; the emptiness, signlessness, and wishlessness gateways to liberation [F.328.b] cannot be apprehended in the present; and the emptiness, signlessness, and wishlessness gateways to liberation cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the extrasensory powers cannot be apprehended at the limit of the past, the extrasensory powers cannot be apprehended at the limit of the future, the extrasensory powers cannot be apprehended in the present, and the extrasensory powers cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the meditative stabilities cannot be apprehended at the limit of the past, the meditative stabilities cannot be apprehended at the limit of the future, the meditative stabilities cannot be apprehended in the present, and the meditative stabilities cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time [F.329.a] cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the dhāraṇī gateways cannot be apprehended at the limit of the past, the dhāraṇī gateways cannot be apprehended at the limit of the future, the dhāraṇī gateways cannot be apprehended in the present, and the dhāraṇī gateways cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the ten powers of the tathāgatas cannot be apprehended at the limit of the past, the ten powers of the tathāgatas cannot be apprehended at the limit of the future, the ten powers of the tathāgatas cannot be apprehended in the present, and the ten powers of the tathāgatas cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the four fearlessnesses [F.329.b] cannot be apprehended at the limit of the past, the four fearlessnesses cannot be apprehended at the limit of the future, the four fearlessnesses cannot be apprehended in the present, and the four fearlessnesses cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the four kinds of exact knowledge cannot be apprehended at the limit of the past, the four kinds of exact knowledge cannot be apprehended at the limit of the future, the four kinds of exact knowledge cannot be apprehended in the present, and the four kinds of exact knowledge cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?593
“Subhūti, great loving kindness cannot be apprehended at the limit of the past, great loving kindness cannot be apprehended at the limit of the future, great loving kindness cannot be apprehended in the present, and great loving kindness cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, great compassion cannot be apprehended at the limit of the past, great compassion cannot be apprehended at the limit of the future, great compassion cannot be apprehended in the present, and great compassion cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Subhūti, the eighteen distinct qualities of the buddhas cannot be apprehended at the limit of the past, the eighteen distinct qualities of the buddhas cannot be apprehended at the limit of the future, the eighteen distinct qualities of the buddhas cannot be apprehended in the present, and the eighteen distinct qualities of the buddhas cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, [F.330.a] it is because past time cannot be apprehended in sameness, future time cannot be apprehended in sameness, and present time cannot be apprehended in sameness. If even sameness cannot be apprehended in sameness, how could past time ever be apprehended in sameness, how could future time ever be apprehended in sameness, and how could present time ever be apprehended in sameness?
“Moreover, Subhūti, ordinary people cannot be apprehended at the limit of the past, ordinary people cannot be apprehended at the limit of the future, ordinary people cannot be apprehended in the present, and ordinary people cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because beings cannot be apprehended. Moreover, Subhūti, śrāvakas cannot be apprehended at the limit of the past, śrāvakas cannot be apprehended at the limit of the future, śrāvakas cannot be apprehended in the present, and śrāvakas cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because beings cannot be apprehended. Moreover, Subhūti, pratyekabuddhas cannot be apprehended at the limit of the past, pratyekabuddhas cannot be apprehended at the limit of the future, pratyekabuddhas cannot be apprehended in the present, and pratyekabuddhas cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because beings cannot be apprehended. Moreover, Subhūti, bodhisattvas cannot be apprehended at the limit of the past, bodhisattvas cannot be apprehended at the limit of the future, bodhisattvas cannot be apprehended in the present, and bodhisattvas cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because beings cannot be apprehended.
“Moreover, Subhūti, tathāgatas cannot be apprehended at the limit of the past, tathāgatas cannot be apprehended [F.330.b] at the limit of the future, tathāgatas cannot be apprehended in the present, and tathāgatas cannot be apprehended in the sameness of the three times. If you ask why, Subhūti, it is because beings cannot be apprehended.”
Then Venerable Subhūti said to the Blessed One, “Blessed Lord, it is well and good, this Great Vehicle of bodhisattva great beings that the Blessed Lord has taught so well called ‘the sameness of the three times.’ Blessed Lord, bodhisattva great beings of the past, who have trained in this Great Vehicle, have acquired all-aspect omniscience; Blessed Lord, bodhisattva great beings of the future, also, having trained in just this perfection of wisdom, will acquire all-aspect omniscience; and, Blessed Lord, fathomless bodhisattva great beings in the immeasurable, countless world systems of the ten directions, having trained in just this Great Vehicle, are acquiring all-aspect omniscience. Blessed Lord, [F.331.a] that is why the Great Vehicle of bodhisattva great beings is this one called ‘the sameness of the three times.’ ”
Venerable Subhūti having spoken thus, the Lord said to him, “That is so, Subhūti, that is so! Having trained in this Great Vehicle, the tathāgatas, arhats, perfectly complete buddhas of the past, future, and present have acquired, will acquire, and are acquiring all-aspect omniscience.”
This completes the eleventh chapter from The Perfection of Wisdom in One Hundred Thousand Lines. [B23]
Abbreviations
| Bṭ1 | Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [Bṛhaṭṭīkā]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na, pa). |
|---|---|
| Bṭ3 | Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśa-sāhasrikāprajñāpāramitābṭhaṭṭīkā) [Bṛhaṭṭīkā]. Degé Tengyur vol. 93 (shes phyin, pha), folios 1b–292b. |
| C | Choné (co ne) Kangyur and Tengyur. |
| D | Degé (sde dge) Kangyur and Tengyur. |
| Edg | Edgerton, Franklin. Buddhist Hybrid Sanskrit Dictionary. New Haven, 1953. |
| Eight Thousand | Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973. |
| Ghoṣa | Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. Asiatic Society of Bengal. Calcutta, 1902–14. |
| Gilgit | Gilgit Buddhist Manuscripts (revised and enlarged compact facsimile edition). Vol. 1. by Raghu Vira and Lokesh Chandra. Bibliotheca Indo-Buddhica Series No. 150. Delhi 110007: Sri Satguru Publications, a division of Indian Books Center, 1995. |
| K | Peking (pe cing) 1684/1692 Kangyur |
| LSPW | Conze, Edward. The Large Sutra on Perfection Wisdom. Berkeley and Los Angeles, California: University of California Press, 1975. First paperback printing, 1984. |
| MDPL | Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973. |
| MW | Monier-Williams, Monier. A Sanskrit-English dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Oxford: Clarendon Press, 1899. |
| Mppś | Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). Vol. I and II: Bibliothèque du Muséon, 18. Louvain: Institut Orientaliste, 1949; reprinted 1967. Vol III, IV and V: Publications de l’Institut Orientaliste de Louvain, 2, 12 and 24. Louvain: Institut Orientaliste, 1970, 1976 and 1980. |
| Mppś English | Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey Nova Scotia, 2001. English translation of Étienne Lamotte (1949–80). |
| Mvy | Mahāvyutpatti (bye brag tu rtogs par byed pa chen po. Toh. 4346, Degé Tengyur vol. 306 (bstan bcos sna tshogs, co), folios 1b-131a. |
| N | Narthang (snar thang) Kangyur and Tengyur. |
| PSP | Pañcaviṃśatisāhasrikā Prajñāpāramitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8). Available online (input by Klaus Wille, Göttingen) at GRETIL. |
| S | Stok Palace (stog pho brang bris ma) Kangyur. |
| Skt | Sanskrit. |
| Tib | Tibetan. |
| Toh | Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons. (bkaḥ-ḥgyur and bstan-ḥgyur). Edited by Ui, Hakuju; Suzuki, Munetada; Kanakura, Yenshō; and Taka, Tōkan. Tohoku Imperial University, Sendai, 1934. |
| Z | Zacchetti, Stefano. In Praise of the Light. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005. |
| le’u brgyad ma | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Haribhadra’s “Eight Chapters”]. Toh 3790, vols. 82–84 (shes phyin, ga, nga, ca). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib. vol. letter in italics, followed by the folio and line number. |
| ŚsP | Śatasāhasrikāprajñaparamitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4). Available online (input by Klaus Wille, Göttingen) at GRETIL. |
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Minling Terchen Gyurme Dorje. zab pa dang rgya che ba’i dam pa’i chos kyi thob yig rin chen ’byung gnas dum bu gnyis pa. In vol. 2, gsung ’bum ’gyur med rdo rje. 16 vols. Dehra Dun: D.g. Khochhen Tulku, 1998. Buddhist Digital Resource Center (BDRC), purl.bdrc.io/resource/MW22096. [BDRC bdr:MW22096]
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Zhang Yisun et al. bod rgya tshig mdzod chen mo. 3 vols. Subsequently reprinted in 2 vols. and 1 vol. Beijing: Mi rigs dpe skrun khang, 1985. Translated in Nyima and Dorje 2001 (vol. 1).
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