The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 11

The venerable Subhūti then said to the Blessed One, “Blessed Lord, this Great Vehicle, which is called the Great Vehicle, outshines the world with its gods, humans, and asuras and brings emancipation from it. That is why it is called the Great Vehicle. Blessed Lord, this Great Vehicle is the same as space. Just as space accommodates countless, immeasurable beings, similarly this Great Vehicle also accommodates countless, immeasurable beings. For this reason, Blessed Lord, this is the Great Vehicle of bodhisattva great beings. In this Great Vehicle, coming, going, and remaining are not discerned.317 An extent of the past, an extent of the future, and a present in between are also not discerned. Blessed Lord, just as in space coming and going are not discerned, and remaining too is not discerned, similarly, in this Great Vehicle, going is not apprehended, coming is not apprehended, and remaining is not apprehended.

“Blessed Lord, just as, due to the sameness of the three times, space does not apprehend an extent of the past, does not apprehend an extent of the future, and does not apprehend a present in between, so this Great Vehicle, also, due to the sameness of the three times, does not apprehend an extent of the past, does not apprehend an extent of the future, and does not apprehend a present in between. Blessed Lord, it is because it encompasses the sameness of the three times that this Great Vehicle is called the Great Vehicle.”

“That is so, Subhūti! That is so!” replied the Blessed One. “This Great Vehicle of bodhisattva great beings comprises the six perfections, {Dt.232} namely the perfection of generosity, the perfection of ethical discipline, [F.277.b] the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. These denote the Great Vehicle of bodhisattva great beings.

“Moreover, this Great Vehicle of bodhisattva great beings comprises all the dhāraṇī gateways and all the gateways of meditative stability. The latter include the meditative stability named heroic valor, and [the other hundred and eighteen meditative stabilities], up to and including the meditative stability named unattached, liberated, and uncovered like space. These denote the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, this Great Vehicle of bodhisattva great beings comprises the emptiness of internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. These denote the Great Vehicle of bodhisattva great beings.

“Moreover, Subhūti, this Great Vehicle of bodhisattva great beings comprises 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, 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 aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, 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. These denote the Great Vehicle of bodhisattva great beings.

“Also, Subhūti, you said that this vehicle overpowers and attains emancipation from the world with its gods, humans, and asuras. [F.278.a] What, you may ask, is this world, with its gods, humans, and asuras? It comprises the realm of desire, the realm of form, and the realm of formlessness. Subhūti, if the realm of desire were an entity, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world with its gods, humans, and asuras. However, Subhūti, because this realm of desire is imagined, generated, and fabricated, its attributes being impermanent, unstable, ephemeral, and changeable, and because it is a nonentity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the realm of form were an entity, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world with its gods, humans, and asuras. However, Subhūti, because the realm of form is imagined, generated, and fabricated, its attributes being impermanent, unstable, ephemeral, and changeable, and because it is a nonentity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the realm of formlessness were an entity, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, permanent, stable, eternal, and unchanging, [F.278.b] then indeed this Great Vehicle would not overpower and attain emancipation from the world with its gods, humans, and asuras. However, Subhūti, because the realm of formlessness is imagined, generated, and fabricated, its attributes being impermanent, unstable, ephemeral, and changeable, and because it is a nonentity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if physical forms were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because physical forms are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras. If feelings, perceptions, formative predispositions, and consciousness were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because consciousness [and those other aggregates] are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the eyes were entities, [F.279.a] endowed with attributes that are unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because the eyes are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the ears, nose, tongue, body, and mental faculty were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because the mental faculty [and those other sense organs] are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if sights were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because sights are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does [F.279.b] overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if sounds, odors, tastes, tangibles, and mental phenomena were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because mental phenomena [and those other sense objects] are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if visual consciousness were an entity, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because visual consciousness is imagined, generated, and fabricated, its attributes being impermanent, unstable, ephemeral, and changeable, and because it is a nonentity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle [F.280.a] would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because mental consciousness [and those other aspects of sensory consciousness] are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras. [B20]

“Subhūti, if visually compounded sensory contact were an entity, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because visually compounded sensory contact is imagined, generated, and fabricated, its attributes being impermanent, unstable, ephemeral, and changeable, and because it is a nonentity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because mentally compounded sensory contact [and so forth] are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and [F.280.b] because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if feelings due to sensory contact that is visually compounded were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because feelings due to sensory contact that is visually compounded are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because feelings due to sensory contact that is mentally compounded [and so forth] are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the earth element were an entity, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, [F.281.a] true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because the earth element is imagined, generated, and fabricated, its attributes being impermanent, unstable, ephemeral, and changeable, and because it is a nonentity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the water element, fire element, wind element, space element, and consciousness element were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, because the consciousness element [and so forth] are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death were entities, endowed with the attributes of being unmistaken, one and only, incontrovertible, genuine, true, qualitative, entirely permanent, stable, eternal, and unchanging, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. [F.281.b] However, Subhūti, because aging and death [and so forth] are imagined, generated, and fabricated, with the attributes of being impermanent, unstable, ephemeral, and changeable, and because they are nonentities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the perfection of generosity were an entity and not a nonentity, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the perfection of generosity is a nonentity, and because it is not an entity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the perfections of wisdom [and so forth] are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the emptiness of internal phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the emptiness of internal phenomena is a nonentity, and because it is not an entity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the emptiness of external phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the emptiness of external phenomena is a nonentity, and because it is not an entity, [F.282.a] this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the emptiness of external and internal phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the emptiness of external and internal phenomena is a nonentity, and because it is not an entity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the applications of mindfulness were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the applications of mindfulness are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, [F.282.b] and the noble eightfold path were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the noble eightfold path [and the other causal attributes] are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the dhāraṇī gateways [and so forth] are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if 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 were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the eighteen distinct qualities of the buddhas [and the other fruitional attributes] are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras. [F.283.a]

“Subhūti, if the attributes of the level of the spiritual family318 were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the attributes of the level of the spiritual family are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the attributes of the eighth-lowest level,319 the attributes of those who enter the stream to nirvāṇa, the attributes of those who are destined for only one more rebirth, the attributes of those who are no longer subject to rebirth, the attributes of arhats, the attributes of pratyekabuddhas, the attributes of bodhisattvas, and the attributes of the buddhas were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the attributes of the buddhas [and so forth] are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if those who have attained the level of the spiritual family were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, those who have attained the level of the spiritual family are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if those who have attained the eighth-lowest level, and those who have entered the stream to nirvāṇa, those who are destined for only one more rebirth, those who are no longer subject to rebirth, those who are arhats, pratyekabuddhas, and bodhisattvas, and those who are tathāgatas, arhats, completely awakened buddhas were entities and not nonentities, then indeed this Great Vehicle [F.283.b] would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the tathāgatas, arhats, completely awakened buddhas [and so forth] are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the realm of phenomena were an entity and not a nonentity, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the realm of phenomena is a nonentity, and because it is not an entity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the real nature, the very limit of reality, and the inconceivable realm were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the inconceivable realm [and so forth] are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the world with its gods, humans, and asuras were an entity and not a nonentity, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the world with its gods, humans, and asuras is a nonentity, and because it is not an entity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if all [altruistic] thoughts cultivated by bodhisattva great beings from the time when they first begin to set their minds on enlightenment, up to the time when they are seated at the site of enlightenment, [F.284.a] as many as there are, were entities and not nonentities, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, all [altruistic] thoughts cultivated by bodhisattva great beings from the time when they first begin to set their minds on enlightenment, up to the time when they are seated at site of enlightenment, as many as there are, are nonentities, and because they are not entities, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the vajra-like wisdom of bodhisattva great beings were an entity and not a nonentity, then indeed this Great Vehicle would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the vajra-like wisdom of bodhisattva great beings is a nonentity, and because it is not an entity, this Great Vehicle does overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the vajra-like wisdom of bodhisattva great beings were an entity and not a nonentity, {Dt.234} then indeed bodhisattva great beings, after realizing that all afflicted mental states associated with the [reincarnated] continuity of propensities are not entities, would not have to acquire all-aspect omniscience. They would not overpower and attain emancipation from the world, with its gods, humans, and asuras. However, Subhūti, the vajra-like wisdom of bodhisattva great beings is a nonentity, and because it is not an entity, bodhisattva great beings, after realizing that all afflicted mental states associated with the [reincarnated] continuity of propensities are not entities, do indeed acquire all-aspect omniscience. [F.284.b] They do overpower and attain emancipation from the world, with its gods, humans, and asuras.

“Subhūti, if the thirty-two major marks of a great person that the tathāgatas, arhats, completely awakened buddhas possess were entities and not nonentities, then indeed the tathāgatas, arhats, completely awakened buddhas would not overpower and outshine the world, with its gods, humans, and asuras, with their magnificence and glory. However, Subhūti, the thirty-two major marks of a great person that the tathāgatas, arhats, completely awakened buddhas possess are nonentities, and because they are not entities, the tathāgatas, arhats, completely awakened buddhas do overpower and outshine the world, with its gods, humans, and asuras, with their magnificence and glory.

“Subhūti, if the luminosity of the tathāgatas, arhats, completely awakened buddhas, were an entity and not a nonentity, then the tathāgatas, arhats, completely awakened buddhas would not pervade worlds as numerous as the grains of sand of the river Gaṅgā with their luminosity. However, Subhūti, the luminosity of the tathāgatas, arhats, completely awakened buddhas is a nonentity, and because it is not an entity, the tathāgatas, arhats, completely awakened buddhas do permeate worlds as numerous as the grains of sand of the river Gaṅgā with their luminosity.

“Subhūti, if the voice of the tathāgatas, arhats, completely awakened buddhas, endowed with its sixty aspects,320 were an entity and not a nonentity, then the tathāgatas, arhats, completely awakened buddhas [F.285.a] would not envelop the worlds of the ten directions, as numerous as the grains of sand of the river Gaṅgā, with their voice. However, Subhūti, the voice of the tathāgatas, arhats, completely awakened buddhas, endowed with its sixty aspects, is a nonentity, and because it is not an entity, the tathāgatas, arhats, completely awakened buddhas do envelop the worlds of the ten directions, as numerous as the grains of sand of the river Gaṅgā, with their voice.

“Subhūti, if the wheel of Dharma of the tathāgatas, arhats, completely awakened buddhas were an entity and not a nonentity, then the tathāgatas, arhats, completely awakened buddhas would not promulgate in the world that wheel of Dharma that could not previously have been turned in conformity with the Dharma by any virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else. However, Subhūti, the wheel of Dharma of the tathāgatas, arhats, completely awakened buddhas is a nonentity, and because it is not an entity, the tathāgatas, arhats, completely awakened buddhas do promulgate that wheel of Dharma that could not previously have been turned in conformity with the Dharma by any virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else.

“Subhūti, if the beings for whom the tathāgatas, arhats, completely awakened buddhas turn the wheel of Dharma were entities and not nonentities, then [the tathāgatas] would not bring those beings to attain final nirvāṇa, in the expanse of nirvāṇa where no residue of the aggregates is left behind. However, Subhūti, the beings for whom the tathāgatas, arhats, completely awakened buddhas turn the wheel of Dharma are nonentities, and because they are not entities, [the tathāgatas] have indeed brought, are bringing, and will bring those beings to attain final nirvāṇa, [F.285.b] in the expanse of nirvāṇa where no residue of the aggregates is left behind.

“Subhūti, you have said that this vehicle is the same as space. So it is, Subhūti! So it is! This vehicle is the same as space. As an analogy, Subhūti, in space the eastern direction is not apprehensible. The southern direction, the western direction, the northern direction, the zenith, the nadir, and the intermediate directions are also not apprehensible. Similarly, Subhūti, in this Great Vehicle, the eastern direction is not apprehensible. The southern direction, the western direction, the northern direction, the zenith, the nadir, and the intermediate directions are not apprehensible. That is why this Great Vehicle is said to be the same as space. {Dt.235}

“As an analogy, 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. So it is that this vehicle is said to be the same as space.

“As an analogy, 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. So it is that this vehicle is said to be the same as space.

“As an analogy, 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. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space neither decreases not increases, neither diminishes nor expands. Similarly, Subhūti, [F.286.a] this Great Vehicle, too, neither decreases nor increases, neither diminishes nor expands. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is not at all afflicted nor is it purified. Similarly, Subhūti, this Great Vehicle, too, is not at all afflicted nor is it purified. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space neither arises, nor does it cease, nor is it stable, nor is it finite, and no changes from its remaining are apprehensible. Similarly, Subhūti, this Great Vehicle, too, neither arises, nor does it cease, nor is it stable, nor is it finite, and no changes from its remaining are apprehensible. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither virtuous nor nonvirtuous, and it is neither determinate nor nondeterminate. Similarly, Subhūti, this Great Vehicle, too, is neither virtuous nor nonvirtuous, and it is neither determinate nor nondeterminate. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is not something that is seen, nor is it heard, nor known, nor cognized. Similarly, Subhūti, this Great Vehicle, too, is not something that is seen, nor is it heard, nor known, nor cognized. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither an object of knowledge, nor is it an object of understanding, nor is it an object of comprehension, nor is it an object to be renounced, nor is it an object to be brought into being, nor is it an object to be cultivated. Similarly, Subhūti, this Great Vehicle, too, is neither an object of knowledge, nor is it an object of understanding, [F.286.b] nor is it an object of comprehension, nor is it an object to be brought into being, nor is it an object to be renounced, nor is it an object to be cultivated. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither the maturation [of past actions], nor does it possess the attributes of maturation. Similarly, Subhūti, this Great Vehicle, too, is neither the maturation [of past actions], nor does it possess the attributes of maturation. So it is that this vehicle is said to be the same as space.

“As an analogy, 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. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space comprises neither the attributes of desire, nor the attributes of freedom from desire; it comprises neither the attributes of hatred, nor the attributes of freedom from hatred; and it comprises neither the attributes of delusion, nor the attributes of freedom from delusion. Similarly, Subhūti, this Great Vehicle, too, comprises neither the attributes of desire, nor the attributes of freedom from desire; it comprises neither the attributes of hatred, nor the attributes of freedom from hatred; and it comprises neither the attributes of delusion, nor the attributes of freedom from delusion. So it is that this vehicle is said to be the same as space.321

“As an analogy, Subhūti, space makes reference neither to the first setting of the mind on enlightenment, nor does it make reference to the second, the third, the fourth, [F.287.a] the fifth, the sixth, the seventh, the eighth, the ninth, or the tenth setting of the mind on enlightenment. Similarly, Subhūti, this Great Vehicle, too, makes reference neither to the first setting of the mind on enlightenment, nor does it make reference to the second, the third, the fourth, the fifth, the sixth, the seventh, the eighth, the ninth, or the tenth setting of the mind on enlightenment. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is endowed neither with the level of bright insight, nor with the level of the spiritual family, nor with the eighth-lowest level, nor with the level of insight, nor with the level of attenuated refinement, nor with the level of no attachment, nor with the level of spiritual achievement. Similarly, Subhūti, this Great Vehicle, too, is endowed neither with the level of bright insight, nor with the level of the spiritual family, nor with the eighth-lowest level, nor with the level of insight, nor with the level of attenuated refinement, nor with the level of no attachment, nor with the level of spiritual achievement. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is endowed neither with the fruit of having entered the stream to nirvāṇa, nor with the fruit of being destined for only one more rebirth, nor with the fruit of no longer being subject to rebirth, nor with arhatship, nor with individual enlightenment, nor with buddhahood. Similarly, Subhūti, this Great Vehicle, too, is endowed neither with the fruit of having entered the stream to nirvāṇa, nor with the fruit of being destined for only one more rebirth, nor with the fruit of no longer being subject to rebirth, nor with arhatship, nor with individual enlightenment, nor with buddhahood. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is endowed neither with the level of the śrāvakas, nor with the level of the pratyekabuddhas, nor with the level of the bodhisattvas, nor with the level of the completely awakened buddhas. Similarly, Subhūti, this Great Vehicle, too, is endowed neither with the level of the śrāvakas, nor with the level of the pratyekabuddhas, nor with the level of the bodhisattvas, nor with the level of the completely awakened buddhas. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither material, nor is it immaterial; {Dt.236} it is neither revealed, [F.287.b] nor is it unrevealed; it is neither obstructed, nor is it unobstructed; and it is neither associated with anything, nor is it disassociated from anything. Similarly, Subhūti, this Great Vehicle, too, is neither material, nor is it immaterial; neither is it revealed, nor is it unrevealed; neither is it obstructed, nor is it unobstructed; and neither is it associated with anything, nor is it disassociated from anything. So it is that this vehicle is said to be the same as space.322

“As an analogy, Subhūti, space is neither permanent, nor is it impermanent; it is neither imbued with happiness, nor is it imbued with suffering; it is neither a self, nor is it not a self; and it is neither pleasant, nor is it unpleasant. Similarly, Subhūti, this Great Vehicle, too, is neither permanent, nor is it impermanent; it is neither imbued with happiness, nor is it imbued with suffering; it is neither a self, nor is it not a self; and it is neither pleasant, nor is it unpleasant. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither empty, nor is it not empty; it is neither with signs, nor is it without signs; and it does not have aspirations, nor is it without aspirations. Similarly, Subhūti, this Great Vehicle, too, is neither empty, nor is it not empty; it is neither with signs, nor is it without signs; and it does not have aspirations, nor is it without aspirations. So it is that this vehicle is said to be the same as space.

“As an analogy, 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. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither light, nor darkness. Similarly, Subhūti, this Great Vehicle, too, is neither light, nor darkness. [F.288.a] So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither apprehensible, nor is it not apprehensible. Similarly, Subhūti, this Great Vehicle, too, is neither apprehensible, nor is it not apprehensible. So it is that this vehicle is said to be the same as space.

“As an analogy, Subhūti, space is neither expressible, nor is it inexpressible. Similarly, Subhūti, this Great Vehicle, too, is neither expressible, nor is it inexpressible. So it is that this Great Vehicle is said to be the same as space.

“Those, Subhūti, are also the formulations explaining how this vehicle is indeed the same as space. Such is the Great Vehicle.

“Again, Subhūti, you have said that just as space accommodates countless, immeasurable beings, similarly this Great Vehicle also accommodates countless, immeasurable beings. That is so, Subhūti! That is so! Just as space accommodates countless, immeasurable beings, similarly this Great Vehicle, too, accommodates countless, immeasurable beings. If you ask why, you should know, Subhūti, that space is nonexistent because beings are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask why, Subhūti, it is because beings, the Great Vehicle, and space are all nonapprehensible.

“Moreover, Subhūti, you should know that space is immeasurable because beings are immeasurable. Also, you should know that the Great Vehicle is immeasurable because space is immeasurable. That too, Subhūti, is the formulation explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, [F.288.b] it is because beings, space, and the Great Vehicle are all nonapprehensible. If you ask how, Subhūti, you should know that space is unfathomable because beings are unfathomable, and you should know that the Great Vehicle is unfathomable because space is unfathomable. That too, Subhūti, is the formulation explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because beings, space, and the Great Vehicle are all nonapprehensible. {Dt.237}

“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 phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that they are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because beings, the realm of phenomena, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“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. [F.289.a] You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because beings, the real nature, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that sentient beings, life forms, living beings, life, living creatures, individuals, human beings, people, agents, actors, experiencers, instigators of experience, knowers, and viewers are nonexistent because the self is nonexistent. You should know that the very limit of reality is nonexistent because viewers [and those other postulated subjects] are nonexistent. You should know 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 phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, beings, [and the other postulated subjects], up to and including knowers and viewers, [F.289.b] the very limit of reality, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that physical forms are nonexistent because the inconceivable realm is nonexistent. You should know that feelings, perceptions, formative predispositions, and consciousness are nonexistent because physical forms are nonexistent. You should know that space is nonexistent because consciousness [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, beings, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, physical forms, feelings, perceptions, formative predispositions, consciousness, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, [F.290.a] and all phenomena are all indeed nonapprehensible. {Dt.238}

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that the eyes are nonexistent because the inconceivable realm is nonexistent. You should know that the ears, nose, tongue, body, and mental faculty are nonexistent because the eyes are nonexistent. You should know that space is nonexistent because the mental faculty [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, the eyes, the nose, the tongue, the body, the mental faculty, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. [F.290.b] You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that sights are nonexistent because the inconceivable realm is nonexistent. You should know that sounds, odors, tastes, tangibles, and mental phenomena are nonexistent because sights are nonexistent. You should know that space is nonexistent because mental phenomena [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, sights, sounds, odors, tastes, tangibles, mental phenomena, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that visual consciousness is nonexistent because the inconceivable realm is nonexistent. [F.291.a] You should know that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are nonexistent because visual consciousness is nonexistent. You should know that space is nonexistent because mental consciousness [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, mental consciousness, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. [F.291.b] You should know that visually compounded sensory contact is nonexistent because the inconceivable realm is nonexistent. You should know that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are nonexistent because visually compounded sensory contact is nonexistent. You should know that space is nonexistent because mentally compounded sensory contact [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, 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 unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. [F.292.a] You should know that feelings due to sensory contact that is visually compounded are nonexistent because the inconceivable realm is nonexistent. You should know that feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded are nonexistent because feelings due to sensory contact that is visually compounded are nonexistent. You should know that space is nonexistent because feelings due to sensory contact that is mentally compounded [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, feelings due to sensory contact that is visually compounded, feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, feelings due to sensory contact that is mentally compounded, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible. [F.292.b]

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that the earth element is nonexistent because the inconceivable realm is nonexistent. You should know that the water element, fire element, wind element, space element, and consciousness element are nonexistent because the earth element is nonexistent. You should know that space is nonexistent because the consciousness element [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, the earth element, the water element, the fire element, the wind element, the space element, the consciousness element, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. [F.293.a] You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that ignorance is nonexistent because the inconceivable realm is nonexistent. You should know that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are nonexistent because ignorance is nonexistent. You should know that space is nonexistent because aging and death [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, aging and death, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.323 [F.293.b] [B21]

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that the perfection of generosity is nonexistent because the inconceivable realm is nonexistent. You should know that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are nonexistent because the perfection of generosity is nonexistent. You should know that space is nonexistent because the perfection of wisdom [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, 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, [F.294.a] the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that the emptiness of internal phenomena is nonexistent because the inconceivable realm 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 other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonexistent because the emptiness of external and internal phenomena is nonexistent. You should know that space is nonexistent because the emptiness of the essential nature of nonentities [and so forth] are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, space, [F.294.b] the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that the applications of mindfulness are nonexistent because the inconceivable realm 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 path is nonexistent because the branches of enlightenment are nonexistent. You should know that space is nonexistent because the path is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, [F.295.a] 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 unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that the truths of the noble ones are nonexistent because the inconceivable realm is nonexistent. 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 aspects of liberation are nonexistent because the formless absorptions are nonexistent. You should know that the serial steps of meditative absorption are nonexistent because the aspects of liberation are nonexistent. You should know that the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—are nonexistent because the serial steps of meditative absorption are nonexistent. You should know that the extrasensory powers are nonexistent because the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—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. You should know that the powers of the tathāgatas are nonexistent because the dhāraṇī gateways are nonexistent. [F.295.b] 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. 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 phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, 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 unappraisable, the uncountable, the inestimable, [F.296.a] and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that the level of the spiritual family324 is nonexistent because the inconceivable realm is nonexistent. You should know that the eighth-lowest 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-lowest 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 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. 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 phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, the level of the spiritual family, the eighth-lowest level, the level of insight, the level of attenuated refinement, the level of no attachment, [F.296.b] the level of spiritual achievement, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible. {Dt.239}

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that those entering the stream to nirvāṇa are nonexistent because the inconceivable realm is nonexistent. You should know that those who are destined for only one more rebirth are nonexistent because those entering the stream to nirvāṇa are nonexistent. You should know that those who are no longer subject to rebirth are nonexistent because those who are destined for only one more rebirth are nonexistent. You should know that arhats are nonexistent because those who are no longer subject to rebirth are nonexistent. 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 phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, those entering the stream to nirvāṇa, those who are destined for only one more rebirth, those who are no longer subject to rebirth, [F.297.a] arhats, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that pratyekabuddhas are nonexistent because the inconceivable realm is nonexistent. You should know that completely awakened buddhas are nonexistent because pratyekabuddhas are nonexistent. You should know that space is nonexistent because completely awakened buddhas are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, pratyekabuddhas, completely awakened buddhas, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena [F.297.b] are all indeed nonapprehensible.

“Moreover, Subhūti, you should know that beings are nonexistent because the self is nonexistent. You should know that [the other postulated subjects], up to and including knowers, are nonexistent because beings are nonexistent. You should know that viewers are nonexistent because knowers are nonexistent. You should know that the inconceivable realm is nonexistent because viewers are nonexistent. You should know that the vehicle of the śrāvakas is nonexistent because the inconceivable realm 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 all-aspect omniscience is nonexistent because the vehicle of the pratyekabuddhas is nonexistent. 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 phenomena are unappraisable because the Great Vehicle is nonexistent. You should know that phenomena are uncountable because they are unappraisable. You should know that phenomena are inestimable because they are uncountable. You should know that all phenomena are nonexistent because they are inestimable. Those too, Subhūti, are the formulations explaining how this Great Vehicle accommodates countless, immeasurable beings. If you ask how, Subhūti, it is because the self, sentient sentient beings, life forms, [and the other postulated subjects], up to and including knowers and viewers, the inconceivable realm, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, all-aspect omniscience, space, the Great Vehicle, the unappraisable, the uncountable, the inestimable, and all phenomena are all indeed nonapprehensible.

“Subhūti, just as the expanse of nirvāṇa [F.298.a] accommodates countless, immeasurable, inestimable beings, similarly this Great Vehicle, too, accommodates countless, immeasurable, inestimable beings. Subhūti, just as space accommodates countless, limitless, inestimable beings, similarly this Great Vehicle, too, accommodates countless, immeasurable, inestimable beings.

“Subhūti, you have also said that this Great Vehicle neither comes nor goes, nor does it dwell. Subhūti, that is so! That is so! In this Great Vehicle, going and coming are nonexistent, and abiding too is nonexistent. If you ask why, Subhūti, all phenomena are unmoving. They do not come from anywhere, they do not go anywhere, and they do not dwell anywhere. If you ask why, Subhūti, it is because physical forms do not come from anywhere, they do not go anywhere, and they do not dwell anywhere. Feelings, perceptions, formative predispositions, and consciousness do not come from anywhere, they do not go anywhere, and they do not dwell anywhere. If you ask why, Subhūti, the nature of physical forms does not come from anywhere, it does not go anywhere, and it does not dwell anywhere. The nature of feelings, perceptions, formative predispositions, and consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. Subhūti, the real nature of physical forms does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of feelings, perceptions, formative predispositions, and consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of physical forms does not come from anywhere, does not go anywhere, and does not dwell anywhere. [F.298.b] The essential nature of feelings, perceptions, formative predispositions, and consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of physical forms do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of feelings, perceptions, formative predispositions, and consciousness do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“The eyes do not come from anywhere, do not go anywhere, and do not dwell anywhere. The ears, the nose, the tongue, the body, and the mental faculty do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of the eyes does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of the ears, nose, tongue, body, and mental faculty does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the eyes does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the ears, nose, tongue, body, and mental faculty does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the eyes does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the ears, nose, tongue, body, and mental faculty does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of the eyes do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of the ears, nose, tongue, body, and mental faculty do not come from anywhere, do not go anywhere, and do not dwell anywhere. [F.299.a]

“Sights do not come from anywhere, do not go anywhere, and do not dwell anywhere. Sounds, odors, tastes, tangibles, and mental phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of sights does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of sounds, odors, tastes, tangibles, and mental phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of sights does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of sounds, odors, tastes, tangibles, and mental phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of sights does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of sounds, odors, tastes, tangibles, and mental phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of sights do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of sounds, odors, tastes, tangibles, and mental phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Visual consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of visual consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of auditory consciousness, olfactory [F.299.b] consciousness, gustatory consciousness, tactile consciousness, and mental consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of visual consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of visual consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of visual consciousness do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not dwell anywhere. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of visually compounded sensory contact does not come from anywhere, [F.300.a] does not go anywhere, and does not dwell anywhere. The nature of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of visually compounded sensory contact does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of visually compounded sensory contact do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Feelings due to sensory contact that is visually compounded do not come from anywhere, do not go anywhere, and do not dwell anywhere. Feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and [F.300.b] feelings due to sensory contact that is mentally compounded do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of feelings due to sensory contact that is visually compounded does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of feelings due to sensory contact that is visually compounded does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of feelings due to sensory contact that is visually compounded does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of feelings due to sensory contact that is visually compounded do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of feelings due to sensory contact that is aurally compounded, feelings due to sensory contact that is nasally compounded, [F.301.a] feelings due to sensory contact that is lingually compounded, feelings due to sensory contact that is corporeally compounded, and feelings due to sensory contact that is mentally compounded do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“The earth element does not come from anywhere, does not go anywhere, and does not dwell anywhere. The water element, the fire element, the wind element, the space element, and the consciousness element do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of the earth element does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of the water element, the fire element, the wind element, the space element, and the consciousness element does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the earth element does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the water element, the fire element, the wind element, the space element, and the consciousness element does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the earth element does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the water element, the fire element, the wind element, the space element, and the consciousness element does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of the earth element do not come from anywhere, do not go anywhere, and do not dwell anywhere. [F.301.b] The defining characteristics of the water element, the fire element, the wind element, the space element, and the consciousness element do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Fundamental ignorance does not come from anywhere, does not go anywhere, and does not dwell anywhere. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of ignorance does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of ignorance does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of ignorance does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of ignorance do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of formative predispositions, [F.302.a] consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“The perfection of generosity does not come from anywhere, does not go anywhere, and does not dwell anywhere. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of the perfection of generosity does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the perfection of generosity does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the perfection of generosity does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the perfection of ethical discipline, the perfection of tolerance, [F.302.b] the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of the perfection of generosity do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“The emptiness of internal phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The emptiness of external phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The emptiness of external and internal phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of the emptiness of internal phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of the emptiness of external phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of the emptiness of external and internal phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the emptiness of internal phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. [F.303.a] The real nature of the emptiness of external phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the emptiness of external and internal phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the emptiness of internal phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the emptiness of external phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the emptiness of external and internal phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of the emptiness of internal phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of the emptiness of external phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of the emptiness of external and internal phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“The applications of mindfulness do not come from anywhere, do not go anywhere, and do not dwell anywhere. The correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path do not come from anywhere, [F.303.b] do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of the applications of mindfulness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The nature of the noble eightfold path [and the other causal attributes] does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the applications of mindfulness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the noble eightfold path [and the other causal attributes] does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of the applications of mindfulness does not come from anywhere, does not go anywhere, and does not dwell anywhere. The essential nature of noble eightfold path [and the other causal attributes] does not come from anywhere, does not go anywhere, and does not dwell anywhere. The defining characteristics of the applications of mindfulness do not come from anywhere, do not go anywhere, and do not dwell anywhere. The defining characteristics of the noble eightfold path [and the other causal attributes] do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of emptiness, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, and the meditative stabilities do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of the meditative stabilities [and so forth], the real nature of the meditative stabilities [and so forth], the essential nature of the meditative stabilities [and so forth], and the defining characteristics of the meditative stabilities [and so forth] [F.304.a] do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“The dhāraṇī gateways, the ten powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of the distinct qualities of the buddhas [and so forth], the real nature of the distinct qualities of the buddhas [and so forth], the essential nature of the distinct qualities of the buddhas [and so forth], and the defining characteristics of the distinct qualities of the buddhas [and so forth] do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Subhūti, the realm of phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. If you ask why, Subhūti, the nature of the realm of phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the realm of phenomena, the essential nature of the realm of phenomena, and the defining characteristics of the realm of phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Subhūti, the real nature does not come from anywhere, does not go anywhere, and does not dwell anywhere. If you ask why, Subhūti, the nature of the real nature does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the real nature, the essential nature of the real nature, and the defining characteristics of the real nature do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Subhūti, the very limit of reality does not come from anywhere, does not go anywhere, [F.304.b] and does not dwell anywhere. If you ask why, Subhūti, the nature of the very limit of reality does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the very limit of reality, the essential nature of the very limit of reality, and the defining characteristics of the very limit of reality do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Subhūti, the inconceivable realm does not come from anywhere, does not go anywhere, and does not dwell anywhere. If you ask why, Subhūti, the nature of the inconceivable realm does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the inconceivable realm, the essential nature of the inconceivable realm, and the defining characteristics of the inconceivable realm do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Subhūti, enlightenment does not come from anywhere, does not go anywhere, and does not dwell anywhere. If you ask why, Subhūti, the nature of enlightenment does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of enlightenment, the essential nature of enlightenment, and the defining characteristics of enlightenment do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Subhūti, the buddhas do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of the buddhas does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of the buddhas, the essential nature of the buddhas, and the defining characteristics of the buddhas do not come from anywhere, [F.305.a] do not go anywhere, and do not dwell anywhere.

“Subhūti, conditioned phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of conditioned phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of conditioned phenomena, the essential nature of conditioned phenomena, and the defining characteristics of conditioned phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere.

“Subhūti, unconditioned phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere. If you ask why, Subhūti, the nature of unconditioned phenomena does not come from anywhere, does not go anywhere, and does not dwell anywhere. The real nature of unconditioned phenomena, the essential nature of unconditioned phenomena, and the defining characteristics of unconditioned phenomena do not come from anywhere, do not go anywhere, and do not dwell anywhere. {Dt.240} So it is, Subhūti, that this Great Vehicle neither comes, nor goes, nor dwells.

“Subhūti, you have also said that this vehicle neither apprehends the limit of the past, nor does it apprehend the limit of the future, or the intervening present, and that this vehicle is styled the Great Vehicle and designated as ‘the sameness of the three times.’ That is so, Subhūti! That is so! This vehicle neither apprehends the limit of the past, nor does it apprehend the limit of the future, or the intervening present. Indeed, this vehicle is styled the Great Vehicle and designated as ‘the sameness of the three times.’ If you ask why, Subhūti, it is because the past is indeed empty of the past; the future, too, is empty of the future; and the present, too, is empty of the present. [F.305.b] 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. The bodhisattva, too, is empty of the bodhisattva.

“Subhūti, emptiness is not one, not two, not three, not four, not five, not six, not seven, not eight, not nine, and not ten, but nor is it anything else. So this is the vehicle of sameness that bodhisattva great beings possess. It does not apprehend [notions of] ‘same’ or ‘not same.’ It does not apprehend desire or absence of desire. It does not apprehend hatred or the absence of hatred. It does not apprehend delusion or the absence of delusion. It does not apprehend pride or the absence of pride.325 It does not apprehend conditioned phenomena or unconditioned phenomena. It does not apprehend virtuous actions or nonvirtuous actions. It does not apprehend inadmissible transgressions or the absence of inadmissible transgressions. It does not apprehend the contaminated or the uncontaminated. It does not apprehend afflicted mental states or the absence of afflicted mental states. It does not apprehend the mundane or the supramundane. It does not apprehend arising or ceasing. It does not apprehend affliction or purification. It does not apprehend permanence or impermanence. It does not apprehend happiness or suffering. It does not apprehend a self or a nonself. It does not apprehend peace or the absence of peace. It does not apprehend the realm of desire or the transcendence of the realm of desire. It does not apprehend the realm of form or the transcendence of the realm of form. It does not apprehend the realm of formlessness or the transcendence of the realm of formlessness. It does not apprehend cyclic existence or nirvāṇa. [F.306.a] If you ask why, it is because the inherent existence of all those [phenomena] is nonapprehensible.

“Subhūti, past physical forms are empty of past physical forms. Subhūti, past feelings, perceptions, formative predispositions, and consciousness are empty of past consciousness [and so forth]. Subhūti, future physical forms are empty of future physical forms. Subhūti, future feelings, perceptions, formative predispositions, and consciousness are empty of future consciousness [and so forth]. Subhūti, present physical forms are empty of present physical forms. Subhūti, present feelings, perceptions, formative predispositions, and consciousness are empty of present consciousness [and so forth]. If you ask why, in emptiness, past physical forms are nonapprehensible. Emptiness, too, is nonapprehensible because it is empty of emptiness. So how could past physical forms be apprehended in emptiness? In emptiness, past feelings, perceptions, formative predispositions, and consciousness are nonapprehensible. Emptiness, too, is nonapprehensible because it is empty of emptiness. So, how could past feelings, perceptions, formative predispositions, and consciousness be apprehended in emptiness? In emptiness, future physical forms are nonapprehensible. Emptiness, too, is nonapprehensible because it is empty of emptiness. So, how could future physical forms be apprehended in emptiness? In emptiness, future feelings, perceptions, and formative predispositions are nonapprehensible, and in emptiness, future consciousness is nonapprehensible. Emptiness, too, is nonapprehensible because it is empty of emptiness. So, how could future feelings, perceptions, formative predispositions, and consciousness be apprehended in emptiness? In emptiness, present [F.306.b] physical forms are nonapprehensible. Emptiness, too, is nonapprehensible because it is empty of emptiness. So, how could present physical forms be apprehended in emptiness? In emptiness, present feelings, perceptions, formative predispositions, and consciousness are nonapprehensible. Emptiness, too, is nonapprehensible because it is empty of emptiness. So, how could present feelings, perceptions, formative predispositions, and consciousness be apprehended in emptiness? {Dt.241}

“Subhūti, the perfection of generosity does not apprehend the limit of the past. The perfection of generosity does not apprehend the limit of the future. The perfection of generosity does not apprehend the present. The perfection of generosity does not apprehend the sameness of the three times. If you ask why, Subhūti, in sameness, the past is nonapprehensible. In sameness, the future is nonapprehensible. In sameness, the present is nonapprehensible. In sameness, even sameness is nonapprehensible. So, how could the past be apprehended in sameness, and how could the future and the present be apprehended?

“Subhūti, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom do not apprehend the limit of the past. The perfection of wisdom [and so forth] do not apprehend the limit of the future. The perfection of wisdom [and so forth] do not apprehend the present. The perfection of wisdom [and so forth] do not apprehend the sameness of the three times. If you ask why, Subhūti, in sameness, the past is nonapprehensible. In sameness, the future is nonapprehensible. In sameness, the present is nonapprehensible. In sameness, even sameness is nonapprehensible. So, how could the past be apprehended in sameness, [F.307.a] and how could the future and the present be apprehended?

“Subhūti, the emptiness of internal phenomena does not apprehend the limit of the past. The emptiness of internal phenomena does not apprehend the limit of the future. The emptiness of internal phenomena does not apprehend the present. The emptiness of internal phenomena does not apprehend the sameness of the three times. If you ask why, Subhūti, in sameness, the past is nonapprehensible. In sameness, the future is nonapprehensible. In sameness, the present is nonapprehensible. In sameness, even sameness is nonapprehensible. So, how could the past be apprehended in sameness, and how could the future and the present be apprehended?

“Subhūti, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, do not apprehend the limit of the past. The emptiness of the essential nature of nonentities [and so forth] do not apprehend the limit of the future. The emptiness of the essential nature of nonentities [and so forth] do not apprehend the present. The emptiness of the essential nature of nonentities [and so forth] do not apprehend the sameness of the three times. If you ask why, Subhūti, in sameness, the past is nonapprehensible. In sameness, the future is nonapprehensible. In sameness, the present is nonapprehensible. In sameness, even sameness is nonapprehensible. So, how could the past be apprehended in sameness, and how could the future and the present be apprehended?

“Subhūti, the applications of mindfulness do not apprehend the limit of the past. The applications of mindfulness do not apprehend the limit of the future. The applications of mindfulness do not apprehend the present. The applications of mindfulness do not apprehend the sameness of the three times. If you ask why, Subhūti, in sameness, the past is nonapprehensible. In sameness, the future is nonapprehensible. [F.307.b] In sameness, the present is nonapprehensible. In sameness, even sameness is nonapprehensible. So, how could the past be apprehended in sameness, and how could the future and the present be apprehended? {Dt.242}

“Subhūti, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path do not apprehend the limit of the past. The noble eightfold path [and so forth] do not apprehend the limit of the future. The noble eightfold path [and so forth] do not apprehend the present. The noble eightfold path [and so forth] do not apprehend the sameness of the three times. If you ask why, Subhūti, in sameness, the past is nonapprehensible. In sameness, the future is nonapprehensible. In sameness, the present is nonapprehensible. In sameness, even sameness is nonapprehensible. So, how could the past be apprehended in sameness, and how could the future and the present be apprehended?

“Subhūti, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation‍—emptiness, signlessness, and wishlessness‍—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas do not apprehend the limit of the past. The eighteen distinct qualities of the buddhas [and so forth] do not apprehend the limit of the future. The eighteen distinct qualities of the buddhas [and so forth] do not apprehend the present. [F.308.a] The eighteen distinct qualities of the buddhas [and so forth] do not apprehend the sameness of the three times. If you ask why, Subhūti, in sameness, the past is nonapprehensible. In sameness, the future is nonapprehensible. In sameness, the present is nonapprehensible. In sameness, even sameness is nonapprehensible. So, how could the past be apprehended in sameness, and how could the future and the present be apprehended?

“Moreover, Subhūti, ordinary people do not apprehend the limit of the past. Ordinary people do not apprehend the limit of the future. Ordinary people do not apprehend the present. Ordinary people do not apprehend the sameness of the three times. If you ask why, it is owing to the nonapprehensibility of beings. In addition, Subhūti, śrāvakas do not apprehend the limit of the past. Śrāvakas do not apprehend the limit of the future. Śrāvakas do not apprehend the present. Śrāvakas do not apprehend the sameness of the three times. If you ask why, it is owing to the nonapprehensibility of beings. Furthermore, Subhūti, pratyekabuddhas do not apprehend the limit of the past. Pratyekabuddhas do not apprehend the limit of the future. Pratyekabuddhas do not apprehend the present. Pratyekabuddhas do not apprehend the sameness of the three times. If you ask why, it is owing to the nonapprehensibility of beings. Again, Subhūti, bodhisattvas do not apprehend the limit of the past. Bodhisattvas do not apprehend the limit of the future. Bodhisattvas do not apprehend the present. Bodhisattvas do not apprehend the sameness of the three times. If you ask why, it is owing to the nonapprehensibility of beings. [B22]

“Moreover, Subhūti, tathāgatas do not apprehend the limit of the past. [F.308.b] Tathāgatas do not apprehend the limit of the future. Tathāgatas do not apprehend the present. Tathāgatas do not apprehend the sameness of the three times. If you ask why, it is owing to the nonapprehensibility of beings.

“So it is, Subhūti, that bodhisattva great beings who maintain the perfection of wisdom, having trained in the sameness of the three times, should perfect all-aspect omniscience. Subhūti, this is the Great Vehicle of bodhisattva great beings, designated as the sameness of the three times. Abiding in it, bodhisattva great beings overpower the world with its gods, humans, and asuras, and they attain emancipation in all-aspect omniscience.”

Then the venerable Subhūti said to the Blessed One, “Blessed Lord! Well indeed has the Lord taught the Great Vehicle of bodhisattva great beings, which is designated as 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 this perfection of wisdom, will acquire all-aspect omniscience. Blessed Lord! Bodhisattva great beings of the present, who are inestimable in number, [residing] in the countless and limitless world systems of the ten directions, having trained in this Great Vehicle, are currently acquiring all-aspect omniscience. [F.309.a] Blessed Lord! That is why this, designated as the sameness of the three times, is the Great Vehicle of bodhisattva great beings.”

The Blessed One then replied to the venerable Subhūti, “Subhūti, that is so! That is so! Having trained in this Great Vehicle, the tathāgatas, arhats, completely awakened buddhas of the past, future, and present have acquired, will acquire, and are acquiring all-aspect omniscience.”