THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 418
Chapter 20: SUPREMACY (2)
Furthermore, O Subhūti, if the Dharma of the lineage were truly existent and not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be superior, would not be wondrous, and would be unable to surpass all the gods, humans, asuras, and others in the world.
O Subhūti, because the Dharma of the lineage is not truly existent, because it has no inherent nature, therefore this Great Vehicle is honored, is supreme, is superior, is wondrous, surpassing all gods, humans, asuras, and others in the world.
O Subhūti, if the Dharma of the Eighth Person, the Dharma of the Stream-enterer, the Dharma of the Once-returner, the Dharma of the Non-returner, the Dharma of the Arhat, the Dharma of the Pratyekabuddha, the Dharma of the Bodhisattva, and the Dharma of the Tathāgata were truly existent and not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be superior, would not be wondrous, and would be unable to surpass all gods, humans, asuras, and others in the world.
O Subhūti, because the Dharma from the Eighth Person up to the Dharma of the Tathāgata is not truly existent, because it has no inherent nature, therefore this Great Vehicle is honored, is supreme, is superior, is wondrous, rising above all gods, humans, asuras, and others in the world.
Furthermore, O Subhūti, if the lineage of the pudgala (person) were truly existent and not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be superior, would not be wondrous, and would be unable to surpass all gods, humans, asuras, and others in the world.
O Subhūti, because the lineage of the pudgala is not truly existent, because it has no inherent nature, therefore this Great Vehicle is honored, is supreme, is superior, is wondrous, rising above all gods, humans, asuras, and others in the world.
O Subhūti, if the pudgala of the Eighth Person, Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, Bodhisattva, and Tathāgata were truly existent and not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be superior, would not be wondrous, and would be unable to surpass all gods, humans, asuras, and others in the world.
O Subhūti, because the pudgala from the Eighth Person up to the Tathāgata is not truly existent, because it has no inherent nature, therefore this Great Vehicle is honored, is supreme, is superior, is wondrous, rising above all gods, humans, asuras, and others in the world.
Furthermore, O Subhūti, if all gods, humans, asuras, and others in the world were truly existent and not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be superior, would not be wondrous, and would be unable to surpass all gods, humans, asuras, and others in the world.
O Subhūti, because all gods, humans, asuras, and others in the world are not truly existent, because they have no inherent nature, therefore this Great Vehicle is honored, is supreme, is superior, is wondrous, surpassing all gods, humans, asuras, and others in the world.
Furthermore, O Subhūti, if the immeasurable varieties of minds that the Great Bodhisattva generates from the moment of first arousing the mind until sitting upon the wondrous Bodhi seat, in the interim, were truly existent and not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be superior, would not be wondrous, and would be unable to surpass all gods, humans, asuras, and others in the world.
O Subhūti, because the immeasurable varieties of minds that the Great Bodhisattva generates from the moment of first arousing the mind until sitting upon the wondrous Bodhi seat, in the interim, are not truly existent, because they have no inherent nature, therefore this Great Vehicle is honored, is supreme, is superior, is wondrous, surpassing all gods, humans, asuras, and others in the world.
Furthermore, O Subhūti, if the vajra-like wisdom of the Great Bodhisattva were truly existent and not nonexistent, then this Great Vehicle would not be honored, would not be supreme, would not be superior, would not be wondrous, and would be unable to surpass all gods, humans, asuras, and others in the world.
O Subhūti, because the vajra-like wisdom of the Great Bodhisattva is not truly existent, because it has no inherent nature, therefore this Great Vehicle is honored, is supreme, is superior, is wondrous, rising above all gods, humans, asuras, and others in the world.
Furthermore, O Subhūti, if the vajra-like wisdom of the Great Bodhisattva were truly existent and not nonexistent, then the Great Bodhisattva should not use this vajra-like wisdom to realize that the inherent nature of all phenomena is empty, to completely cut off all habitual tendencies and continuations of afflictions, and attain the wisdom of Omniscience; nor could it surpass all gods, humans, asuras, and others in the world.
O Subhūti, because the vajra-like wisdom of the Great Bodhisattva is not truly existent, because it has no inherent nature, therefore the Great Bodhisattvas use this vajra-like wisdom to realize that the inherent nature of all phenomena is empty, completely cut off all habitual tendencies and continuations of afflictions, attain the wisdom of Omniscience, and can also surpass all gods, humans, asuras, and others in the world.
Furthermore, O Subhūti, if the thirty-two marks of a Great Being and the eighty excellent characteristics adorning the Tathāgatas, the Worthy Ones, the Perfectly Enlightened Ones, were truly existent and not nonexistent, then the wondrous virtue and majesty of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, could not surpass all gods, humans, asuras, and others in the world.
O Subhūti, because the thirty-two marks of a Great Being and the eighty excellent characteristics adorning the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, are not truly existent, because they have no inherent nature, therefore the wondrous virtue and majesty of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, surpasses all gods, humans, asuras, and others in the world.
Furthermore, O Subhūti, if the rays of light emitted by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, were truly existent and not nonexistent, then the rays of light emitted by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, could not illuminate throughout countless worlds as numerous as the sands of the Ganges in the ten directions, nor could they surpass all gods, humans, asuras, and others in the world.
O Subhūti, because the rays of light emitted by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, are not truly existent, because they have no inherent nature, therefore the rays of light emitted by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, can illuminate throughout countless worlds as numerous as the sands of the Ganges in the ten directions and can also surpass all gods, humans, asuras, and others in the world.
Furthermore, O Subhūti, if the voices of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, possessing sixty wondrous qualities were truly existent and not nonexistent, then the voices of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, possessing sixty wondrous qualities, could not demonstrate teachings and transform sentient beings throughout immeasurable, innumerable worlds in the ten directions, nor could they surpass all gods, humans, asuras, and others in the world.
O Subhūti, because the voices of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, possessing sixty wondrous qualities are not truly existent, because they have no inherent nature, therefore the voices of the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, possessing sixty wondrous qualities can all demonstrate teachings and transform sentient beings throughout immeasurable, innumerable worlds in the ten directions, and can also surpass all gods, humans, asuras, and others in the world.
Furthermore, O Subhūti, if the turning of the Dharma wheel by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, were truly existent and not nonexistent, then the turning of the Dharma wheel by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, would not be completely pure, nor would it be something that all śramaṇas, brāhmaṇas, and others in the world are unable to accomplish, nor could it surpass all gods, humans, asuras, and others in the world.
O Subhūti, because the turning of the Dharma wheel by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, is not truly existent, because it has no inherent nature, therefore the turning of the Dharma wheel by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, is completely pure; it is a deed that no śramaṇas, brāhmaṇas, and others in the world can accomplish, and it can also surpass all gods, humans, asuras, and others in the world.
Furthermore, O Subhūti, if the teaching and transformation of sentient beings by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, were truly existent and not nonexistent, then the turning of the Dharma wheel by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, could not cause those sentient beings to enter the wondrous realm of Nirvāṇa without remainder, nor could it surpass all gods, humans, asuras, and others in the world.
O Subhūti, because the teaching and transformation of sentient beings by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, are not truly existent, because they have no inherent nature, therefore the turning of the Dharma wheel by the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, can cause those sentient beings to enter the wondrous realm of Nirvāṇa without remainder, and can also surpass all gods, humans, asuras, and others in the world.
O Subhūti, due to such causes and conditions, it is said that the Great Vehicle is honored, is supreme, is superior, is wondrous, surpassing all gods, humans, asuras, and others in the world.
Chapter 21: NON-OWNERSHIP (1)
Furthermore, O Subhūti, you said that the Great Vehicle is equal to space. That is correct, that is correct, exactly as you said! Why is this? O Subhūti, it is like space: all directions—east, west, south, north, the four intermediate directions, above and below—cannot be grasped. The Great Vehicle is also like this: all directions—east, west, south, north, the four intermediate directions, above and below—cannot be grasped. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, it is also like all forms in space—long, short, high, low, square, round, curved, straight—cannot be grasped. The Great Vehicle is also like this: all forms—long, short, high, low, square, round, curved, straight—cannot be grasped. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, it is also like all colors in space—blue, yellow, red, white, pink, purple, azure, green, bluish-white, and so forth—cannot be grasped. The Great Vehicle is also like this: all colors—blue, yellow, red, white, pink, purple, azure, green, bluish-white—cannot be grasped. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space is neither past, nor future, nor present, so too the Great Vehicle is neither past, nor future, nor present. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space neither increases nor decreases, neither advances nor retreats, so too the Great Vehicle neither increases nor decreases, neither advances nor retreats. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space is neither defiled nor purified, so too the Great Vehicle is neither defiled nor purified. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space is unborn, undestroyed, without abiding, and unchanging, so too the Great Vehicle is unborn, undestroyed, without abiding, and unchanging. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space is neither wholesome, nor unwholesome, neither determinate, nor indeterminate, so too the Great Vehicle is neither wholesome, nor unwholesome, neither determinate, nor indeterminate. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space does not see, does not hear, does not understand, does not know, so too the Great Vehicle does not see, does not hear, does not understand, does not know. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space is neither an object to be understood, nor an object to be realized, nor completely known, nor completely abandoned, nor attained, nor cultivated, so too the Great Vehicle is neither an object to be understood, nor an object to be realized, nor completely known, nor completely abandoned, nor attained, nor cultivated. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space has no result, no result-dharma, no ripening, and no ripening-dharma, so too the Great Vehicle has no result, no result-dharma, no ripening, and no ripening-dharma. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space has no dharma of greed, no separation from the dharma of greed, no dharma of hatred, no separation from the dharma of hatred, no dharma of delusion, no separation from the dharma of delusion, so too the Great Vehicle has no dharma of greed, no separation from the dharma of greed, no dharma of hatred, no separation from the dharma of hatred, no dharma of delusion, no separation from the dharma of delusion. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space has no first arousing of the mind that can be grasped, up to no tenth arousing of the mind that can be grasped, so too the Great Vehicle has no first arousing of the mind that can be grasped, up to no tenth arousing of the mind that can be grasped. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space has no pure contemplation stage, lineage stage, eighth person stage, stage of possessing insight, thin stage, stage of freedom from desire, accomplished stage, Pratyekabuddha stage, Bodhisattva stage, or Tathāgata stage that can be obtained, so too the Great Vehicle has no pure contemplation stage up to the Tathāgata stage that can be grasped. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space does not fall into the desire realm, does not fall into the form realm, and does not fall into the formless realm, so too the Great Vehicle does not fall into the desire realm, does not fall into the form realm, and does not fall into the formless realm. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space has no path of Stream-entry, fruit of Stream-entry, path of Once-returning, fruit of Once-returning, path of Non-returning, fruit of Non-returning, path of Arhatship, fruit of Arhatship, path of Pratyekabuddha, fruit of Pratyekabuddha, Bodhisattva, or Tathāgata that can be grasped, so too the Great Vehicle has no path of Stream-entry up to the Tathāgata that can be grasped. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space has no stages of Śrāvakas, Pratyekabuddhas, Bodhisattvas, or Tathāgatas that can be grasped, so too the Great Vehicle has no stages of Śrāvakas, Pratyekabuddhas, Bodhisattvas, or Tathāgatas that can be grasped. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space is neither having form nor formless, neither visible nor invisible, neither having obstruction nor without obstruction, neither associated nor unassociated, so too the Great Vehicle is neither having form nor formless, neither visible nor invisible, neither having obstruction nor without obstruction, neither associated nor unassociated. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space is neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure, so too the Great Vehicle is neither permanent nor impermanent, neither blissful nor painful, neither self nor non-self, neither pure nor impure. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space is neither emptiness nor non-emptiness, neither with marks nor without marks, neither with wishes nor without wishes, so too the Great Vehicle is neither emptiness nor non-emptiness, neither with marks nor without marks, neither with wishes nor without wishes. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space is neither tranquil nor not tranquil, neither separated nor not separated, so too the Great Vehicle is neither tranquil nor not tranquil, neither separated nor not separated. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space is neither darkness nor brightness, so too the Great Vehicle is neither darkness nor brightness. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space is neither graspable nor ungraspable, so too the Great Vehicle is neither graspable nor ungraspable. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space is neither the aggregates, elements, and sense bases, nor separate from the aggregates, elements, and sense bases, so too the Great Vehicle is neither the aggregates, elements, and sense bases, nor separate from the aggregates, elements, and sense bases. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, just as space is neither expressible nor inexpressible, so too the Great Vehicle is neither expressible nor inexpressible. Therefore, it is said that the Great Vehicle is equal to space.
O Subhūti, due to such causes and conditions, it is said that the Great Vehicle is equal to space.
Again, Subhūti, you say that just as space is capable of pervading and containing immeasurable, innumerable, and boundless sentient beings, so too the Great Vehicle is capable of pervading and containing immeasurable, innumerable, and boundless sentient beings?
Indeed, indeed, it is just as you have said! Why? Subhūti, because sentient beings are without ownership, you should know that space is also without ownership. Because space is without ownership, you should know that the Great Vehicle is also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because sentient beings, space, and the Great Vehicle—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because sentient beings are immeasurable, innumerable, and boundless, you should know that space is also immeasurable, innumerable, and boundless; because space is immeasurable, innumerable, and boundless, you should know that the Great Vehicle is also immeasurable, innumerable, and boundless. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because sentient beings are immeasurable, innumerable, and boundless, and because space is immeasurable, innumerable, and boundless, and because the Great Vehicle is immeasurable, innumerable, and boundless, all such things are without ownership and cannot be grasped.
Again, Subhūti, because sentient beings are without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because sentient beings, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self is without ownership, you should know that sentient beings are also without ownership; because sentient beings are without ownership, you should know that the stream of life is also without ownership; because the stream of life is without ownership, you should know that arising is also without ownership; because arising is without ownership, you should know that nurturing is also without ownership; because nurturing is without ownership, you should know that growth is also without ownership; because growth is without ownership, you should know that the subject of transmigration is also without ownership; because the subject of transmigration is without ownership, you should know that mind-born beings are also without ownership; because mind-born beings are without ownership, you should know that the child of a noble lineage is also without ownership; because the child of a noble lineage is without ownership, you should know that creation is also without ownership; because creation is without ownership, you should know that reception is also without ownership; because reception is without ownership, you should know that knowing is also without ownership; because knowing is without ownership, you should know that seeing is also without ownership; because seeing is without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that the Dharma realm is also without ownership; because the Dharma realm is without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, the Dharma realm, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that suchness, ultimate reality, the inconceivable realm, the peaceful realm… successively are also without ownership. Because suchness, ultimate reality, the inconceivable realm, the peaceful realm… are without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, suchness, ultimate reality, the inconceivable realm, the peaceful realm…, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that form is also without ownership. Because form is without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, form, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that feeling, perception, formations, and consciousness successively are also without ownership; because feeling, perception, formations, and consciousness are without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, feeling, perception, formations, consciousness, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that the eye faculty is also without ownership; because the eye faculty is without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, the eye faculty, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that the ear, nose, tongue, body, and mind faculties successively are also without ownership; because the ear, nose, tongue, body, and mind faculties are without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, the ear, nose, tongue, body, and mind faculties, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that the form faculty is also without ownership; because the form faculty is without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, the form faculty, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that sound, smell, taste, touch, and the dharma faculty successively are also without ownership; because sound, smell, taste, touch, and the dharma faculty are without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, sound, smell, taste, touch, the dharma faculty, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that the eye element is also without ownership; because the eye element is without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, the eye element, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that the ear, nose, tongue, body, and mind elements successively are also without ownership; because the ear, nose, tongue, body, and mind elements are without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, the ear, nose, tongue, body, and mind elements, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that the form element is also without ownership; because the form element is without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, the form element, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that sound, smell, taste, touch, and the dharma element successively are also without ownership; because sound, smell, taste, touch, and the dharma element are without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, sound, smell, taste, touch, the dharma element, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that the eye-consciousness element is also without ownership; because the eye-consciousness element is without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, the eye-consciousness element, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements successively are also without ownership; because the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements are without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that eye-contact is also without ownership; because eye-contact is without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, eye-contact, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact successively are also without ownership; because ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact are without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, because the self up to seeing is without ownership, you should know that the feelings arising conditioned by eye-contact are also without ownership; because the feelings arising conditioned by eye-contact are without ownership, you should know that space is also without ownership; because space is without ownership, you should know that the Great Vehicle is also without ownership; because the Great Vehicle is without ownership, you should know that immeasurability is also without ownership; because immeasurability is without ownership, you should know that innumerability is also without ownership; because innumerability is without ownership, you should know that boundlessness is also without ownership; because boundlessness is without ownership, you should know that all phenomena are also without ownership. For this reason, it is said that the Great Vehicle is capable of containing throughout immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to seeing, the feelings arising conditioned by eye-contact, space, the Great Vehicle, immeasurability, innumerability, boundlessness, and all phenomena—all such things—are without ownership and cannot be grasped.
Again, Subhūti, you say that just as space has the capacity to universally contain immeasurable, innumerable, boundless sentient beings, so too the Great Vehicle has the capacity to universally contain immeasurable, innumerable, boundless sentient beings?
That is so, that is so, exactly as you have said! Why? Subhūti, because sentient beings are not possessed, one should know that space is also not possessed. Because space is not possessed, one should know that the Great Vehicle is also not possessed. For this reason, it is said that the Great Vehicle has the capacity to universally contain immeasurable, innumerable, boundless sentient beings. Why? Subhūti, because sentient beings, space, or the Great Vehicle—all such things are not possessed and cannot be grasped.
Again, Subhūti, because sentient beings are immeasurable, innumerable, and boundless, one should know that space is also immeasurable, innumerable, and boundless; because space is immeasurable, innumerable, and boundless, one should know that the Great Vehicle is also immeasurable, innumerable, and boundless. For this reason, it is said that the Great Vehicle has the capacity to universally contain immeasurable, innumerable, boundless sentient beings. Why? Subhūti, because sentient beings are immeasurable, innumerable, and boundless, or space is immeasurable, innumerable, and boundless, or the Great Vehicle is immeasurable, innumerable, and boundless—all such things are not possessed and cannot be grasped.
Again, Subhūti, because sentient beings are not possessed, one should know that space is also not possessed; because space is not possessed, one should know that the Great Vehicle is also not possessed; because the Great Vehicle is not possessed, one should know that immeasurability is also not possessed; because immeasurability is not possessed, one should know that innumerability is also not possessed; because innumerability is not possessed, one should know that boundlessness is also not possessed; because boundlessness is not possessed, one should know that all dharmas are also not possessed. For this reason, it is said that the Great Vehicle has the capacity to universally contain immeasurable, innumerable, boundless sentient beings. Why? Subhūti, because sentient beings, space, the Great Vehicle, immeasurability, innumerability, boundlessness, or all dharmas—all such things are not possessed and cannot be grasped.
Again, Subhūti, because the self is not possessed, one should know that sentient beings are also not possessed; because sentient beings are not possessed, one should know that the continuum of life is also not possessed; because the continuum of life is not possessed, one should know that arising is also not possessed; because arising is not possessed, one should know that nurturing is also not possessed; because nurturing is not possessed, one should know that growth is also not possessed; because growth is not possessed, one should know that the subject of cyclic existence is also not possessed; because the subject of cyclic existence is not possessed, one should know that mind-born beings are also not possessed; because mind-born beings are not possessed, one should know that the child of a noble lineage is also not possessed; because the child of a noble lineage is not possessed, one should know that creation is also not possessed; because creation is not possessed, one should know that reception is also not possessed; because reception is not possessed, one should know that cognition is also not possessed; because cognition is not possessed, one should know that seeing is also not possessed; because seeing is not possessed, one should know that space is also not possessed; because space is not possessed, one should know that the Great Vehicle is also not possessed; because the Great Vehicle is not possessed, one should know that immeasurability is also not possessed; because immeasurability is not possessed, one should know that innumerability is also not possessed; because innumerability is not possessed, one should know that boundlessness is also not possessed; because boundlessness is not possessed, one should know that all dharmas are also not possessed. For this reason, it is said that the Great Vehicle has the capacity to universally contain immeasurable, innumerable, boundless sentient beings. Why? Subhūti, because the self up to seeing, space, the Great Vehicle, immeasurability, innumerability, boundlessness, or all dharmas—all such things are not possessed and cannot be grasped.
Again, Subhūti, because the self up to seeing is not possessed, one should know that the dharma realm is also not possessed; because the dharma realm is not possessed, one should know that space is also not possessed; because space is not possessed, one should know that the Great Vehicle is also not possessed; because the Great Vehicle is not possessed, one should know that immeasurability is also not possessed; because immeasurability is not possessed, one should know that innumerability is also not possessed; because innumerability is not possessed, one should know that boundlessness is also not possessed; because boundlessness is not possessed, one should know that all dharmas are also not possessed. For this reason, it is said that the Great Vehicle has the capacity to universally contain immeasurable, innumerable, boundless sentient beings. Why? Subhūti, because the self up to seeing, the dharma realm, space, the Great Vehicle, immeasurability, innumerability, boundlessness, or all dharmas—all such things are not possessed and cannot be grasped.
Again, Subhūti, because the self up to seeing is not possessed, one should know that suchness, ultimate reality, the inconceivable realm, the peaceful realm, and so forth are also successively not possessed. Because suchness, ultimate reality, the inconceivable realm, the peaceful realm, and so forth are not possessed, one should know that space is also not possessed; because space is not possessed, one should know that the Great Vehicle is also not possessed; because the Great Vehicle is not possessed, one should know that immeasurability is also not possessed; because immeasurability is not possessed, one should know that innumerability is also not possessed; because innumerability is not possessed, one should know that boundlessness is also not possessed; because boundlessness is not possessed, one should know that all dharmas are also not possessed. For this reason, it is said that the Great Vehicle has the capacity to universally contain immeasurable, innumerable, boundless sentient beings. Why? Subhūti, because the self up to seeing, suchness, ultimate reality, the inconceivable realm, the peaceful realm, and so forth, space, the Great Vehicle, immeasurability, innumerability, boundlessness, or all dharmas—all such things are not possessed and cannot be grasped.
Again, Subhūti, because the self up to seeing is not possessed, one should know that form is also not possessed. Because form is not possessed, one should know that space is also not possessed; because space is not possessed, one should know that the Great Vehicle is also not possessed; because the Great Vehicle is not possessed, one should know that immeasurability is also not possessed; because immeasurability is not possessed, one should know that innumerability is also not possessed; because innumerability is not possessed, one should know that boundlessness is also not possessed; because boundlessness is not possessed, one should know that all dharmas are also not possessed. For this reason, it is said that the Great Vehicle has the capacity to universally contain immeasurable, innumerable, boundless sentient beings. Why? Subhūti, because the self up to seeing, form, space, the Great Vehicle, immeasurability, innumerability, boundlessness, or all dharmas—all such things are not possessed and cannot be grasped.
Again, Subhūti, because the self up to seeing is not possessed, one should know that feeling, perception, formations, and consciousness are likewise not possessed. Because feeling, perception, formations, and consciousness are not possessed, one should know that space is also not possessed; because space is not possessed, one should know that the Great Vehicle is also not possessed; because the Great Vehicle is not possessed, one should know that immeasurability is also not possessed; because immeasurability is not possessed, one should know that innumerability is also not possessed; because innumerability is not possessed, one should know that boundlessness is also not possessed; because boundlessness is not possessed, one should know that all dharmas are also not possessed. For this reason, it is said that the Great Vehicle has the capacity to universally contain immeasurable, innumerable, boundless sentient beings. Why? Subhūti, because the self up to seeing, feeling, perception, formations, consciousness, space, the Great Vehicle, immeasurability, innumerability, boundlessness, or all dharmas—all such things are not possessed and cannot be grasped.
Again, Subhūti, because the self up to seeing is not possessed, one should know that the eye faculty is also not possessed; because the eye faculty is not possessed, one should know that space is also not possessed; because space is not possessed, one should know that the Great Vehicle is also not possessed; because the Great Vehicle is not possessed, one should know that immeasurability is also not possessed; because immeasurability is not possessed, one should know that innumerability is also not possessed; because innumerability is not possessed, one should know that boundlessness is also not possessed; because boundlessness is not possessed, one should know that all dharmas are also not possessed. For this reason, it is said that the Great Vehicle has the capacity to universally contain immeasurable, innumerable, boundless sentient beings. Why? Subhūti, because the self up to seeing, the eye faculty, space, the Great Vehicle, immeasurability, innumerability, boundlessness, or all dharmas—all such things are not possessed and cannot be grasped.
Again, Subhūti, because the self up to seeing is not possessed, one should know that the ear, nose, tongue, body, and mind faculties are likewise not possessed; because the ear, nose, tongue, body, and mind faculties are not possessed, one should know that space is also not possessed; because space is not possessed, one should know that the Great Vehicle is also not possessed; because the Great Vehicle is not possessed, one should know that immeasurability is also not possessed; because immeasurability is not possessed, one should know that innumerability is also not possessed; because innumerability is not possessed, one should know that boundlessness is also not possessed; because boundlessness is not possessed, one should know that all dharmas are also not possessed. For this reason, it is said that the Great Vehicle has the capacity to universally contain immeasurable, innumerable, boundless sentient beings. Why? Subhūti, because the self up to seeing, the ear, nose, tongue, body, and mind faculties, space, the Great Vehicle, immeasurability, innumerability, boundlessness, or all dharmas—all such things are not possessed and cannot be grasped.
Again, Subhūti, because the self up to seeing is not possessed, one should know that the form faculty is also not possessed; because the form faculty is not possessed, one should know that space is also not possessed; because space is not possessed, one should know that the Great Vehicle is also not possessed; because the Great Vehicle is not possessed, one should know that immeasurability is also not possessed; because immeasurability is not possessed, one should know that innumerability is also not possessed; because innumerability is not possessed, one should know that boundlessness is also not possessed; because boundlessness is not possessed, one should know that all dharmas are also not possessed. For this reason, it is said that the Great Vehicle has the capacity to universally contain immeasurable, innumerable, boundless sentient beings. Why? Subhūti, because the self up to seeing, the form faculty, space, the Great Vehicle, immeasurability, innumerability, boundlessness, or all dharmas—all such things are not possessed and cannot be grasped.
Again, Subhūti, because the self up to seeing is not possessed, one should know that sound, smell, taste, touch, and dharma faculties are likewise not possessed; because sound, smell, taste, touch, and dharma faculties are not possessed, one should know that space is also not possessed; because space is not possessed, one should know that the Great Vehicle is also not possessed; because the Great Vehicle is not possessed, one should know that immeasurability is also not possessed; because immeasurability is not possessed, one should know that innumerability is also not possessed; because innumerability is not possessed, one should know that boundlessness is also not possessed; because boundlessness is not possessed, one should know that all dharmas are also not possessed. For this reason, it is said that the Great Vehicle has the capacity to universally contain immeasurable, innumerable, boundless sentient beings. Why? Subhūti, because the self up to seeing, sound, smell, taste, touch, dharma faculties, space, the Great Vehicle, immeasurability, innumerability, boundlessness, or all dharmas—all such things are not possessed and cannot be grasped.
Again, Subhūti, because the self up to seeing is not possessed, one should know that the eye element is also not possessed; because the eye element is not possessed, one should know that space is also not possessed; because space is not possessed, one should know that the Great Vehicle is also not possessed; because the Great Vehicle is not possessed, one should know that immeasurability is also not possessed; because immeasurability is not possessed, one should know that innumerability is also not possessed; because innumerability is not possessed, one should know that boundlessness is also not possessed; because boundlessness is not possessed, one should know that all dharmas are also not possessed. For this reason, it is said that the Great Vehicle has the capacity to universally contain immeasurable, innumerable, boundless sentient beings. Why? Subhūti, because the self up to seeing, the eye element, space, the Great Vehicle, immeasurability, innumerability, boundlessness, or all dharmas—all such things are not possessed and cannot be grasped.
Again, Subhūti, because the self up to seeing is not possessed, one should know that the ear, nose, tongue, body, and mind elements are likewise not possessed; because the ear, nose, tongue, body, and mind elements are not possessed, one should know that space is also not possessed; because space is not possessed, one should know that the Great Vehicle is also not possessed; because the Great Vehicle is not possessed, one should know that immeasurability is also not possessed; because immeasurability is not possessed, one should know that innumerability is also not possessed; because innumerability is not possessed, one should know that boundlessness is also not possessed; because boundlessness is not possessed, one should know that all dharmas are also not possessed. For this reason, it is said that the Great Vehicle has the capacity to universally contain immeasurable, innumerable, boundless sentient beings. Why? Subhūti, because the self up to seeing, the ear, nose, tongue, body, and mind elements, space, the Great Vehicle, immeasurability, innumerability, boundlessness, or all dharmas—all such things are not possessed and cannot be grasped.
Furthermore, Subhūti, because the self up to the view are nonexistent, one should know that the realm of form is also nonexistent; because the realm of form is nonexistent, one should know that space is also nonexistent. Because space is nonexistent, one should know that the Great Vehicle is also nonexistent; because the Great Vehicle is nonexistent, one should know that the immeasurable is also nonexistent; because the immeasurable is nonexistent, one should know that the innumerable is also nonexistent; because the innumerable is nonexistent, one should know that the boundless is also nonexistent; because the boundless is nonexistent, one should know that all phenomena are also nonexistent. For this reason, it is said that the Great Vehicle is capable of encompassing everywhere immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to the view, whether the realm of form, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all phenomena—all of these are nonexistent and cannot be apprehended.
Furthermore, Subhūti, because the self up to the view are nonexistent, one should know that sound, smell, taste, touch, and the dharma realm, in sequence, are also nonexistent; because sound, smell, taste, touch, and the dharma realm are nonexistent, one should know that space is also nonexistent; because space is nonexistent, one should know that the Great Vehicle is also nonexistent; because the Great Vehicle is nonexistent, one should know that the immeasurable is also nonexistent; because the immeasurable is nonexistent, one should know that the innumerable is also nonexistent; because the innumerable is nonexistent, one should know that the boundless is also nonexistent; because the boundless is nonexistent, one should know that all phenomena are also nonexistent. For this reason, it is said that the Great Vehicle is capable of encompassing everywhere immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to the view, whether sound, smell, taste, touch, the dharma realm, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all phenomena—all of these are nonexistent and cannot be apprehended.
Furthermore, Subhūti, because the self up to the view are nonexistent, one should know that the eye-consciousness realm is also nonexistent; because the eye-consciousness realm is nonexistent, one should know that space is also nonexistent. Because space is nonexistent, one should know that the Great Vehicle is also nonexistent; because the Great Vehicle is nonexistent, one should know that the immeasurable is also nonexistent; because the immeasurable is nonexistent, one should know that the innumerable is also nonexistent; because the innumerable is nonexistent, one should know that the boundless is also nonexistent; because the boundless is nonexistent, one should know that all phenomena are also nonexistent. For this reason, it is said that the Great Vehicle is capable of encompassing everywhere immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to the view, whether the eye-consciousness realm, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all phenomena—all of these are nonexistent and cannot be apprehended.
Furthermore, Subhūti, because the self up to the view are nonexistent, one should know that the ear-, nose-, tongue-, body-, and mind-consciousness realms, respectively, are also nonexistent; because the ear-, nose-, tongue-, body-, and mind-consciousness realms are nonexistent, one should know that space is also nonexistent; because space is nonexistent, one should know that the Great Vehicle is also nonexistent; because the Great Vehicle is nonexistent, one should know that the immeasurable is also nonexistent; because the immeasurable is nonexistent, one should know that the innumerable is also nonexistent; because the innumerable is nonexistent, one should know that the boundless is also nonexistent; because the boundless is nonexistent, one should know that all phenomena are also nonexistent. For this reason, it is said that the Great Vehicle is capable of encompassing everywhere immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to the view, whether the ear-, nose-, tongue-, body-, and mind-consciousness realms, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all phenomena—all of these are nonexistent and cannot be apprehended.
Furthermore, Subhūti, because the self up to the view are nonexistent, one should know that eye-contact is also nonexistent; because eye-contact is nonexistent, one should know that space is also nonexistent; because space is nonexistent, one should know that the Great Vehicle is also nonexistent; because the Great Vehicle is nonexistent, one should know that the immeasurable is also nonexistent; because the immeasurable is nonexistent, one should know that the innumerable is also nonexistent; because the innumerable is nonexistent, one should know that the boundless is also nonexistent; because the boundless is nonexistent, one should know that all phenomena are also nonexistent. For this reason, it is said that the Great Vehicle is capable of encompassing everywhere immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to the view, whether eye-contact, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all phenomena—all of these are nonexistent and cannot be apprehended.
Furthermore, Subhūti, because the self up to the view are nonexistent, one should know that ear-, nose-, tongue-, body-, and mind-contact, respectively, are also nonexistent; because ear-, nose-, tongue-, body-, and mind-contact are nonexistent, one should know that space is also nonexistent; because space is nonexistent, one should know that the Great Vehicle is also nonexistent; because the Great Vehicle is nonexistent, one should know that the immeasurable is also nonexistent; because the immeasurable is nonexistent, one should know that the innumerable is also nonexistent; because the innumerable is nonexistent, one should know that the boundless is also nonexistent; because the boundless is nonexistent, one should know that all phenomena are also nonexistent. For this reason, it is said that the Great Vehicle is capable of encompassing everywhere immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to the view, whether ear-, nose-, tongue-, body-, and mind-contact, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all phenomena—all of these are nonexistent and cannot be apprehended.
Furthermore, Subhūti, because the self up to the view are nonexistent, one should know that the feelings arising dependent upon eye-contact as a condition are also nonexistent; because the feelings arising dependent upon eye-contact as a condition are nonexistent, one should know that space is also nonexistent; because space is nonexistent, one should know that the Great Vehicle is also nonexistent; because the Great Vehicle is nonexistent, one should know that the immeasurable is also nonexistent; because the immeasurable is nonexistent, one should know that the innumerable is also nonexistent; because the innumerable is nonexistent, one should know that the boundless is also nonexistent; because the boundless is nonexistent, one should know that all phenomena are also nonexistent. For this reason, it is said that the Great Vehicle is capable of encompassing everywhere immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to the view, whether the feelings arising dependent upon eye-contact as a condition, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all phenomena—all of these are nonexistent and cannot be apprehended.
Furthermore, Subhūti, because the self up to the view are nonexistent, one should know that the feelings arising dependent upon ear-, nose-, tongue-, body-, and mind-contact as conditions, respectively, are also nonexistent; because the feelings arising dependent upon ear-, nose-, tongue-, body-, and mind-contact as conditions are nonexistent, one should know that space is also nonexistent; because space is nonexistent, one should know that the Great Vehicle is also nonexistent; because the Great Vehicle is nonexistent, one should know that the immeasurable is also nonexistent; because the immeasurable is nonexistent, one should know that the innumerable is also nonexistent; because the innumerable is nonexistent, one should know that the boundless is also nonexistent; because the boundless is nonexistent, one should know that all phenomena are also nonexistent. For this reason, it is said that the Great Vehicle is capable of encompassing everywhere immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to the view, whether the feelings arising dependent upon ear-, nose-, tongue-, body-, and mind-contact as conditions, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all phenomena—all of these are nonexistent and cannot be apprehended.
Furthermore, Subhūti, because the self up to the view are nonexistent, one should know that the perfection of giving is also nonexistent; because the perfection of giving is nonexistent, one should know that space is also nonexistent; because space is nonexistent, one should know that the Great Vehicle is also nonexistent; because the Great Vehicle is nonexistent, one should know that the immeasurable is also nonexistent; because the immeasurable is nonexistent, one should know that the innumerable is also nonexistent; because the innumerable is nonexistent, one should know that the boundless is also nonexistent; because the boundless is nonexistent, one should know that all phenomena are also nonexistent. For this reason, it is said that the Great Vehicle is capable of encompassing everywhere immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to the view, whether the perfection of giving, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all phenomena—all of these are nonexistent and cannot be apprehended.
Furthermore, Subhūti, because the self up to the view are nonexistent, one should know that pure morality, patience, diligence, meditative concentration, and the perfection of wisdom, respectively, are also nonexistent; because pure morality, patience, diligence, meditative concentration, and the perfection of wisdom are nonexistent, one should know that space is also nonexistent; because space is nonexistent, one should know that the Great Vehicle is also nonexistent; because the Great Vehicle is nonexistent, one should know that the immeasurable is also nonexistent; because the immeasurable is nonexistent, one should know that the innumerable is also nonexistent; because the innumerable is nonexistent, one should know that the boundless is also nonexistent; because the boundless is nonexistent, one should know that all phenomena are also nonexistent. For this reason, it is said that the Great Vehicle is capable of encompassing everywhere immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to the view, whether pure morality, patience, diligence, meditative concentration, the perfection of wisdom, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all phenomena—all of these are nonexistent and cannot be apprehended.
Furthermore, Subhūti, because the self up to the view are nonexistent, one should know that internal emptiness is also nonexistent; because internal emptiness is nonexistent, one should know that space is also nonexistent; because space is nonexistent, one should know that the Great Vehicle is also nonexistent; because the Great Vehicle is nonexistent, one should know that the immeasurable is also nonexistent; because the immeasurable is nonexistent, one should know that the innumerable is also nonexistent; because the innumerable is nonexistent, one should know that the boundless is also nonexistent; because the boundless is nonexistent, one should know that all phenomena are also nonexistent. For this reason, it is said that the Great Vehicle is capable of encompassing everywhere immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to the view, whether internal emptiness, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all phenomena—all of these are nonexistent and cannot be apprehended.
Furthermore, Subhūti, because the self up to the view are nonexistent, one should know that external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of non-dispersal and non-change, emptiness of inherent nature, emptiness of own characteristics and common characteristics, emptiness of all phenomena, emptiness of the unapprehendable, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of no nature, respectively, are also nonexistent; because external emptiness up to the emptiness of the self-nature of no nature are nonexistent, one should know that space is also nonexistent; because space is nonexistent, one should know that the Great Vehicle is also nonexistent; because the Great Vehicle is nonexistent, one should know that the immeasurable is also nonexistent; because the immeasurable is nonexistent, one should know that the innumerable is also nonexistent; because the innumerable is nonexistent, one should know that the boundless is also nonexistent; because the boundless is nonexistent, one should know that all phenomena are also nonexistent. For this reason, it is said that the Great Vehicle is capable of encompassing everywhere immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to the view, whether external emptiness up to the emptiness of the self-nature of no nature, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all phenomena—all of these are nonexistent and cannot be apprehended.
Furthermore, Subhūti, because the self up to the view are nonexistent, one should know that the four foundations of mindfulness are also nonexistent; because the four foundations of mindfulness are nonexistent, one should know that space is also nonexistent; because space is nonexistent, one should know that the Great Vehicle is also nonexistent; because the Great Vehicle is nonexistent, one should know that the immeasurable is also nonexistent; because the immeasurable is nonexistent, one should know that the innumerable is also nonexistent; because the innumerable is nonexistent, one should know that the boundless is also nonexistent; because the boundless is nonexistent, one should know that all phenomena are also nonexistent. For this reason, it is said that the Great Vehicle is capable of encompassing everywhere immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to the view, whether the four foundations of mindfulness, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all phenomena—all of these are nonexistent and cannot be apprehended.
Furthermore, Subhūti, because the self up to the view are nonexistent, one should know that the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, respectively, are also nonexistent; because the four right efforts up to the eightfold noble path are nonexistent, one should know that space is also nonexistent; because space is nonexistent, one should know that the Great Vehicle is also nonexistent; because the Great Vehicle is nonexistent, one should know that the immeasurable is also nonexistent; because the immeasurable is nonexistent, one should know that the innumerable is also nonexistent; because the innumerable is nonexistent, one should know that the boundless is also nonexistent; because the boundless is nonexistent, one should know that all phenomena are also nonexistent. For this reason, it is said that the Great Vehicle is capable of encompassing everywhere immeasurable, innumerable, and boundless sentient beings. Why? Subhūti, because the self up to the view, whether the four right efforts up to the eightfold noble path, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all phenomena—all of these are nonexistent and cannot be apprehended.