THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 419
Chapter 21: NON-EXISTENCE (2)
Furthermore, O Subhūti, because the self up to and including the view are without possession, you should know that even the ten powers of the Buddha are also without possession; because the ten powers of the Buddha are without possession, you should know that space is also without possession; because space is without possession, you should know that the Great Vehicle is also without possession; because the Great Vehicle is without possession, you should know that the immeasurable is also without possession; because the immeasurable is without possession, you should know that the innumerable is also without possession; because the innumerable is without possession, you should know that the boundless is also without possession; because the boundless is without possession, you should know that all dharmas are also without possession. For this reason, it is said that the Great Vehicle is capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why? O Subhūti, because the self up to and including the view, whether the ten powers of the Buddha, or space, or the Great Vehicle, or the immeasurable, or the innumerable, or the boundless, or all dharmas—all of these are without possession and cannot be grasped.
Furthermore, O Subhūti, because the self up to and including the view are without possession, you should know that the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are likewise without possession one after another; because the four fearlessnesses up to and including the eighteen unique qualities of a Buddha are without possession, you should know that space is also without possession; because space is without possession, you should know that the Great Vehicle is also without possession; because the Great Vehicle is without possession, you should know that the immeasurable is also without possession; because the immeasurable is without possession, you should know that the innumerable is also without possession; because the innumerable is without possession, you should know that the boundless is also without possession; because the boundless is without possession, you should know that all dharmas are also without possession. For this reason, it is said that the Great Vehicle is capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why? O Subhūti, because the self up to and including the view, whether the four fearlessnesses up to and including the eighteen unique qualities of a Buddha, or space, or the Great Vehicle, or the immeasurable, or the innumerable, or the boundless, or all dharmas—all of these are without possession and cannot be grasped.
Furthermore, O Subhūti, because the self up to and including the view are without possession, you should know that the lineage nature of dharmas is also without possession; because the lineage nature of dharmas is without possession, you should know that space is also without possession; because space is without possession, you should know that the Great Vehicle is also without possession; because the Great Vehicle is without possession, you should know that the immeasurable is also without possession; because the immeasurable is without possession, you should know that the innumerable is also without possession; because the innumerable is without possession, you should know that the boundless is also without possession; because the boundless is without possession, you should know that all dharmas are also without possession. For this reason, it is said that the Great Vehicle is capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why? O Subhūti, because the self up to and including the view, whether the lineage nature of dharmas, or space, or the Great Vehicle, or the immeasurable, or the innumerable, or the boundless, or all dharmas—all of these are without possession and cannot be grasped.
Furthermore, O Subhūti, because the self up to and including the view are without possession, you should know that the dharma of the eighth stage, 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 solitary buddha, the dharma of the bodhisattva, and the dharma of the Tathāgata are likewise without possession one after another; because the dharma of the eighth stage up to and including the dharma of the Tathāgata are without possession, you should know that space is also without possession; because space is without possession, you should know that the Great Vehicle is also without possession; because the Great Vehicle is without possession, you should know that the immeasurable is also without possession; because the immeasurable is without possession, you should know that the innumerable is also without possession; because the innumerable is without possession, you should know that the boundless is also without possession; because the boundless is without possession, you should know that all dharmas are also without possession. For this reason, it is said that the Great Vehicle is capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why? O Subhūti, because the self up to and including the view, whether the dharma of the eighth stage up to and including the dharma of the Tathāgata, or space, or the Great Vehicle, or the immeasurable, or the innumerable, or the boundless, or all dharmas—all of these are without possession and cannot be grasped.
Furthermore, O Subhūti, because the self up to and including the view are without possession, you should know that the fruit of stream-entry is also without possession; because the fruit of stream-entry is without possession, you should know that space is also without possession; because space is without possession, you should know that the Great Vehicle is also without possession; because the Great Vehicle is without possession, you should know that the immeasurable is also without possession; because the immeasurable is without possession, you should know that the innumerable is also without possession; because the innumerable is without possession, you should know that the boundless is also without possession; because the boundless is without possession, you should know that all dharmas are also without possession. For this reason, it is said that the Great Vehicle is capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why? O Subhūti, because the self up to and including the view, whether the fruit of stream-entry, or space, or the Great Vehicle, or the immeasurable, or the innumerable, or the boundless, or all dharmas—all of these are without possession and cannot be grasped.
Furthermore, O Subhūti, because the self up to and including the view are without possession, you should know that the fruits of once-returning, non-returning, arhatship, solitary awakening, bodhisattvahood, and Buddhahood are also without possession; because the fruits from once-returning up to and including Buddhahood are without possession, you should know that space is also without possession; because space is without possession, you should know that the Great Vehicle is also without possession; because the Great Vehicle is without possession, you should know that the immeasurable is also without possession; because the immeasurable is without possession, you should know that the innumerable is also without possession; because the innumerable is without possession, you should know that the boundless is also without possession; because the boundless is without possession, you should know that all dharmas are also without possession. For this reason, it is said that the Great Vehicle is capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why? O Subhūti, because the self up to and including the view, whether the fruits from once-returning up to and including the Tathāgata, or space, or the Great Vehicle, or the immeasurable, or the innumerable, or the boundless, or all dharmas—all of these are without possession and cannot be grasped.
Furthermore, O Subhūti, because the self up to and including the view are without possession, you should know that the Śrāvaka is also without possession; because the Śrāvaka is without possession, you should know that the solitary buddha is also without possession; because the solitary buddha is without possession, you should know that the Perfectly Enlightened One is also without possession; because the Perfectly Enlightened One is without possession, you should know that the Great Vehicle is also without possession; because the Great Vehicle is without possession, you should know that the Solitary Buddha Vehicle is also without possession; because the Solitary Buddha Vehicle is without possession, you should know that the Śrāvaka Vehicle is also without possession; because the Śrāvaka Vehicle is without possession, you should know that the Tathāgata is also without possession; because the Tathāgata is without possession, you should know that the wisdom of all aspects is also without possession; because the wisdom of all aspects is without possession, you should know that space is also without possession; because space is without possession, you should know that the Great Vehicle is also without possession; because the Great Vehicle is without possession, you should know that the immeasurable is also without possession; because the immeasurable is without possession, you should know that the innumerable is also without possession; because the innumerable is without possession, you should know that the boundless is also without possession; because the boundless is without possession, you should know that all dharmas are also without possession. For this reason, it is said that the Great Vehicle is capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why? O Subhūti, because the self up to and including the view, whether the Śrāvaka, or the solitary buddha, or the Perfectly Enlightened One, or the Great Vehicle, or the Solitary Buddha Vehicle, or the Śrāvaka Vehicle, or the Tathāgata, or the wisdom of all aspects, or space, or the Great Vehicle, or the immeasurable, or the innumerable, or the boundless, or all dharmas—all of these are without possession and cannot be grasped.
Furthermore, O Subhūti, just as the realm of Nirvāṇa is capable of universally containing immeasurable, innumerable, and boundless sentient beings, so too is the Great Vehicle capable of universally containing immeasurable, innumerable, and boundless sentient beings. For this reason, it is said thus. Just as space is capable of universally containing immeasurable, innumerable, and boundless sentient beings, so too the Great Vehicle is capable of containing immeasurable, innumerable, and boundless sentient beings.
Furthermore, O Subhūti, you said that just as space neither comes, nor goes, nor remains anywhere that can be seen, so too the Great Vehicle neither comes, nor goes, nor remains anywhere that can be seen.
Indeed, indeed, it is just as you have said! Why? O Subhūti, because all dharmas neither come, nor go, nor remain. Why? O Subhūti, because all dharmas, whether moving or still, cannot be grasped. For this reason, the Great Vehicle likewise has no place of coming, no place of going, and no place of remaining that can be found. Why? O Subhūti, because form does not come from anywhere, does not go anywhere, and does not remain anywhere. Feeling, perception, formations, and consciousness do not come from anywhere, do not go anywhere, and do not remain anywhere.
O Subhūti, the fundamental nature of form does not come from anywhere, does not go anywhere, and does not remain anywhere. The fundamental nature of feeling, perception, formations, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere.
O Subhūti, the suchness of form does not come from anywhere, does not go anywhere, and does not remain anywhere. The suchness of feeling, perception, formations, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere.
O Subhūti, the self-nature of form does not come from anywhere, does not go anywhere, and does not remain anywhere. The self-nature of feeling, perception, formations, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere.
O Subhūti, the own characteristic of form does not come from anywhere, does not go anywhere, and does not remain anywhere. The own characteristics of feeling, perception, formations, and consciousness do not come from anywhere, do not go anywhere, and do not remain anywhere. Why? O Subhūti, because the fundamental nature, suchness, self-nature, and own characteristics of form up to and including consciousness, whether moving or still, cannot be grasped.
Furthermore, O Subhūti, the eye faculty does not come from anywhere, does not go anywhere, and does not remain anywhere. The ear, nose, tongue, body, and mind faculties do not come from anywhere, do not go anywhere, and do not remain anywhere.
O Subhūti, the fundamental nature of the eye faculty does not come from anywhere, does not go anywhere, and does not remain anywhere. The fundamental nature of the ear, nose, tongue, body, and mind faculties does not come from anywhere, does not go anywhere, and does not remain anywhere.
O Subhūti, the suchness of the eye faculty does not come from anywhere, does not go anywhere, and does not remain anywhere. The suchness of the ear, nose, tongue, body, and mind faculties does not come from anywhere, does not go anywhere, and does not remain anywhere.
O Subhūti, the self-nature of the eye faculty does not come from anywhere, does not go anywhere, and does not remain anywhere. The self-nature of the ear, nose, tongue, body, and mind faculties does not come from anywhere, does not go anywhere, and does not remain anywhere.
O Subhūti, the own characteristic of the eye faculty does not come from anywhere, does not go anywhere, and does not remain anywhere. The own characteristics of the ear, nose, tongue, body, and mind faculties do not come from anywhere, do not go anywhere, and do not remain anywhere. Why? O Subhūti, because the fundamental nature, suchness, self-nature, and own characteristics of the eye faculty up to and including the mind faculty, whether moving or still, cannot be grasped.
Furthermore, O Subhūti, the form domain does not come from anywhere, does not go anywhere, and does not remain anywhere. The sound, smell, taste, touch, and dharma domains do not come from anywhere, do not go anywhere, and do not remain anywhere.
O Subhūti, the fundamental nature of the form domain does not come from anywhere, does not go anywhere, and does not remain anywhere. The fundamental nature of the sound, smell, taste, touch, and dharma domains does not come from anywhere, does not go anywhere, and does not remain anywhere.
O Subhūti, the suchness of the form domain does not come from anywhere, does not go anywhere, and does not remain anywhere. The suchness of the sound, smell, taste, touch, and dharma domains does not come from anywhere, does not go anywhere, and does not remain anywhere.
O Subhūti, the self-nature of the form domain does not come from anywhere, does not go anywhere, and does not remain anywhere. The self-nature of the sound, smell, taste, touch, and dharma domains does not come from anywhere, does not go anywhere, and does not remain anywhere.
O Subhūti, the own characteristic of the form domain does not come from anywhere, does not go anywhere, and does not remain anywhere. The own characteristics of the sound, smell, taste, touch, and dharma domains do not come from anywhere, do not go anywhere, and do not remain anywhere. Why? O Subhūti, because the fundamental nature, suchness, self-nature, and own characteristics of the form domain up to and including the dharma domain, whether moving or still, cannot be grasped.
Furthermore, O Subhūti, the eye element does not come from anywhere, does not go anywhere, and does not remain anywhere. The ear, nose, tongue, body, and mind elements do not come from anywhere, do not go anywhere, and do not remain anywhere.
O Subhūti, the fundamental nature of the eye element does not come from anywhere, does not go anywhere, and does not remain anywhere. The fundamental nature of the ear, nose, tongue, body, and mind elements does not come from anywhere, does not go anywhere, and does not remain anywhere.
O Subhūti, the suchness of the eye element does not come from anywhere, does not go anywhere, and does not remain anywhere. The suchness of the ear, nose, tongue, body, and mind elements does not come from anywhere, does not go anywhere, and does not remain anywhere.
O Subhūti, the self-nature of the eye element does not come from anywhere, does not go anywhere, and does not remain anywhere. The self-nature of the ear, nose, tongue, body, and mind elements does not come from anywhere, does not go anywhere, and does not remain anywhere.
O Subhūti, the own characteristic of the eye element does not come from anywhere, does not go anywhere, and does not remain anywhere. The own characteristics of the ear, nose, tongue, body, and mind elements do not come from anywhere, do not go anywhere, and do not remain anywhere. Why? O Subhūti, because the fundamental nature, suchness, self-nature, and own characteristics of the eye element up to and including the mind element, whether moving or still, cannot be grasped.
Furthermore, O Subhūti, the form element does not come from anywhere, does not go anywhere, and does not remain anywhere. The sound, smell, taste, touch, and dharma elements do not come from anywhere, do not go anywhere, and do not remain anywhere.
O Subhūti, the fundamental nature of the form element does not come from anywhere, does not go anywhere, and does not remain anywhere. The fundamental nature of the sound, smell, taste, touch, and dharma elements does not come from anywhere, does not go anywhere, and does not remain anywhere.
O Subhūti, the suchness of the form element does not come from anywhere, does not go anywhere, and does not remain anywhere. The suchness of the sound, smell, taste, touch, and dharma elements does not come from anywhere, does not go anywhere, and does not remain anywhere.
O Subhūti, the self-nature of the form element does not come from anywhere, does not go anywhere, and does not remain anywhere. The self-nature of the sound, smell, taste, touch, and dharma elements does not come from anywhere, does not go anywhere, and does not remain anywhere.
O Subhūti, the own characteristic of the form element does not come from anywhere, does not go anywhere, and does not remain anywhere. The own characteristics of the sound, smell, taste, touch, and dharma elements do not come from anywhere, do not go anywhere, and do not remain anywhere.
Why? Subhūti, because the inherent nature, suchness, self-nature, and own characteristics of the form realm up to the dharma realm, whether moving or remaining still, cannot be apprehended.
Furthermore, Subhūti, the eye-consciousness element does not come from anywhere, does not go anywhere, and has no place where it abides. The ear, nose, tongue, body, and mind consciousness elements do not come from anywhere, do not go anywhere, and have no place where they abide.
Subhūti, the inherent nature of the eye-consciousness element does not come from anywhere, does not go anywhere, and has no place where it abides. The inherent nature of the ear, nose, tongue, body, and mind consciousness elements does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the suchness of the eye-consciousness element does not come from anywhere, does not go anywhere, and has no place where it abides. The suchness of the ear, nose, tongue, body, and mind consciousness elements does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the self-nature of the eye-consciousness element does not come from anywhere, does not go anywhere, and has no place where it abides. The self-nature of the ear, nose, tongue, body, and mind consciousness elements does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the own characteristics of the eye-consciousness element do not come from anywhere, do not go anywhere, and have no place where they abide. The own characteristics of the ear, nose, tongue, body, and mind consciousness elements do not come from anywhere, do not go anywhere, and have no place where they abide. Why? Subhūti, because the inherent nature, suchness, self-nature, and own characteristics of the eye-consciousness element up to the mind-consciousness element, whether moving or remaining still, cannot be apprehended.
Furthermore, Subhūti, eye-contact does not come from anywhere, does not go anywhere, and has no place where it abides. Ear, nose, tongue, body, and mind contact do not come from anywhere, do not go anywhere, and have no place where they abide.
Subhūti, the inherent nature of eye-contact does not come from anywhere, does not go anywhere, and has no place where it abides. The inherent nature of ear, nose, tongue, body, and mind contact does not come from anywhere, does not go anywhere, and has no place where it abides. Subhūti, the suchness of eye-contact does not come from anywhere, does not go anywhere, and has no place where it abides. The suchness of ear, nose, tongue, body, and mind contact does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the self-nature of eye-contact does not come from anywhere, does not go anywhere, and has no place where it abides. The self-nature of ear, nose, tongue, body, and mind contact does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the own characteristics of eye-contact do not come from anywhere, do not go anywhere, and have no place where they abide. The own characteristics of ear, nose, tongue, body, and mind contact do not come from anywhere, do not go anywhere, and have no place where they abide. Why? Subhūti, because the inherent nature, suchness, self-nature, and own characteristics of eye-contact up to mind-contact, whether moving or remaining still, cannot be apprehended.
Furthermore, Subhūti, the feelings that arise conditioned by eye-contact do not come from anywhere, do not go anywhere, and have no place where they abide. The feelings that arise conditioned by ear, nose, tongue, body, and mind contact do not come from anywhere, do not go anywhere, and have no place where they abide.
Subhūti, the inherent nature of the feelings that arise conditioned by eye-contact does not come from anywhere, does not go anywhere, and has no place where it abides. The inherent nature of the feelings that arise conditioned by ear, nose, tongue, body, and mind contact does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the suchness of the feelings that arise conditioned by eye-contact does not come from anywhere, does not go anywhere, and has no place where it abides. The suchness of the feelings that arise conditioned by ear, nose, tongue, body, and mind contact does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the self-nature of the feelings that arise conditioned by eye-contact does not come from anywhere, does not go anywhere, and has no place where it abides. The self-nature of the feelings that arise conditioned by ear, nose, tongue, body, and mind contact does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the own characteristics of the feelings that arise conditioned by eye-contact do not come from anywhere, do not go anywhere, and have no place where they abide. The own characteristics of the feelings that arise conditioned by ear, nose, tongue, body, and mind contact do not come from anywhere, do not go anywhere, and have no place where they abide. Why? Subhūti, because the inherent nature, suchness, self-nature, and own characteristics of the feelings arising conditioned by eye-contact up to the feelings arising conditioned by mind-contact, whether moving or remaining still, cannot be apprehended.
Furthermore, Subhūti, the earth element does not come from anywhere, does not go anywhere, and has no place where it abides. The water, fire, wind, space, and consciousness elements do not come from anywhere, do not go anywhere, and have no place where they abide.
Subhūti, the inherent nature of the earth element does not come from anywhere, does not go anywhere, and has no place where it abides. The inherent nature of the water, fire, wind, space, and consciousness elements does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the suchness of the earth element does not come from anywhere, does not go anywhere, and has no place where it abides. The suchness of the water, fire, wind, space, and consciousness elements does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the self-nature of the earth element does not come from anywhere, does not go anywhere, and has no place where it abides. The self-nature of the water, fire, wind, space, and consciousness elements does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the own characteristics of the earth element do not come from anywhere, do not go anywhere, and have no place where they abide. The own characteristics of the water, fire, wind, space, and consciousness elements do not come from anywhere, do not go anywhere, and have no place where they abide. Why? Subhūti, because the inherent nature, suchness, self-nature, and own characteristics of the earth element up to the consciousness element, whether moving or remaining still, cannot be apprehended.
Furthermore, Subhūti, the dharma realm does not come from anywhere, does not go anywhere, and has no place where it abides. Suchness, ultimate reality, the inconceivable realm, the realm of peace and security… do not come from anywhere, do not go anywhere, and have no place where they abide.
Subhūti, the inherent nature of the dharma realm does not come from anywhere, does not go anywhere, and has no place where it abides. The inherent nature of suchness, ultimate reality, the inconceivable realm, the realm of peace and security… does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the suchness of the dharma realm does not come from anywhere, does not go anywhere, and has no place where it abides. The suchness of suchness, ultimate reality, the inconceivable realm, the realm of peace and security… does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the self-nature of the dharma realm does not come from anywhere, does not go anywhere, and has no place where it abides. The self-nature of suchness, ultimate reality, the inconceivable realm, the realm of peace and security… does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the own characteristics of the dharma realm do not come from anywhere, do not go anywhere, and have no place where they abide. The own characteristics of suchness, ultimate reality, the inconceivable realm, the realm of peace and security… do not come from anywhere, do not go anywhere, and have no place where they abide. Why? Subhūti, because the inherent nature, suchness, self-nature, and own characteristics of the dharma realm up to the realm of peace and security… whether moving or remaining still, cannot be apprehended.
Furthermore, Subhūti, the perfection of giving does not come from anywhere, does not go anywhere, and has no place where it abides. The perfection of pure morality, patience, diligence, meditative concentration, and wisdom does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the inherent nature of the perfection of giving does not come from anywhere, does not go anywhere, and has no place where it abides. The inherent nature of the perfection of pure morality, patience, diligence, meditative concentration, and wisdom does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the suchness of the perfection of giving does not come from anywhere, does not go anywhere, and has no place where it abides. The suchness of the perfection of pure morality, patience, diligence, meditative concentration, and wisdom does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the self-nature of the perfection of giving does not come from anywhere, does not go anywhere, and has no place where it abides. The self-nature of the perfection of pure morality, patience, diligence, meditative concentration, and wisdom does not come from anywhere, does not go anywhere, and has no place where it abides.
Subhūti, the own characteristics of the perfection of giving do not come from anywhere, do not go anywhere, and have no place where they abide. The own characteristics of the perfection of pure morality, patience, diligence, meditative concentration, and wisdom do not come from anywhere, do not go anywhere, and have no place where they abide. Why? Subhūti, because the inherent nature, suchness, self-nature, and own characteristics of the perfection of giving up to the perfection of wisdom, whether moving or remaining still, cannot be apprehended.
Furthermore, Subhūti, the four foundations of mindfulness do not come from anywhere, do not go anywhere, and have no place where they abide. The four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and the noble eightfold path do not come from anywhere, do not go anywhere, and have no place where they abide.
Subhūti, the inherent nature of the four foundations of mindfulness does not come from anywhere, does not go anywhere, and has no place where it abides. The inherent nature of the four right efforts up to the noble eightfold path does not come from anywhere, does not go anywhere, and has no place where it abides.
O Subhūti, the suchness of the four foundations of mindfulness does not come from anywhere, does not go anywhere, and has no place where it abides. The suchness of the four right efforts up to the eightfold noble path does not come from anywhere, does not go anywhere, and has no place where it abides.
O Subhūti, the self-nature of the four foundations of mindfulness does not come from anywhere, does not go anywhere, and has no place where it abides. The self-nature of the four right efforts up to the eightfold noble path does not come from anywhere, does not go anywhere, and has no place where it abides.
O Subhūti, the own characteristics of the four foundations of mindfulness do not come from anywhere, do not go anywhere, and have no place where they abide. The own characteristics of the four right efforts up to the eightfold noble path do not come from anywhere, do not go anywhere, and have no place where they abide. Why? O Subhūti, because the fundamental nature, suchness, self-nature, and own characteristics of the four foundations of mindfulness up to the eightfold noble path, whether moving or remaining still, cannot be grasped.
Furthermore, O Subhūti, likewise the ten powers of the Buddha do not come from anywhere, do not go anywhere, and have no place where they abide. The four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha do not come from anywhere, do not go anywhere, and have no place where they abide.
O Subhūti, the fundamental nature of the ten powers of the Buddha does not come from anywhere, does not go anywhere, and has no place where it abides. The fundamental nature of the four fearlessnesses up to the eighteen unique qualities of a Buddha does not come from anywhere, does not go anywhere, and has no place where it abides.
O Subhūti, the suchness of the ten powers of the Buddha does not come from anywhere, does not go anywhere, and has no place where it abides. The suchness of the four fearlessnesses up to the eighteen unique qualities of a Buddha does not come from anywhere, does not go anywhere, and has no place where it abides.
O Subhūti, the self-nature of the ten powers of the Buddha does not come from anywhere, does not go anywhere, and has no place where it abides. The self-nature of the four fearlessnesses up to the eighteen unique qualities of a Buddha does not come from anywhere, does not go anywhere, and has no place where it abides.
O Subhūti, the own characteristics of the ten powers of the Buddha do not come from anywhere, do not go anywhere, and have no place where they abide. The own characteristics of the four fearlessnesses up to the eighteen unique qualities of a Buddha do not come from anywhere, do not go anywhere, and have no place where they abide. Why? O Subhūti, because the fundamental nature, suchness, self-nature, and own characteristics of the ten powers of the Buddha up to the eighteen unique qualities of a Buddha, whether moving or remaining still, cannot be grasped.
Furthermore, O Subhūti, Bodhi does not come from anywhere, does not go anywhere, and has no place where it abides. Buddhahood does not come from anywhere, does not go anywhere, and has no place where it abides.
O Subhūti, the fundamental nature of Bodhi does not come from anywhere, does not go anywhere, and has no place where it abides. The fundamental nature of Buddhahood does not come from anywhere, does not go anywhere, and has no place where it abides.
O Subhūti, the suchness of Bodhi does not come from anywhere, does not go anywhere, and has no place where it abides. The suchness of Buddhahood does not come from anywhere, does not go anywhere, and has no place where it abides.
O Subhūti, the self-nature of Bodhi does not come from anywhere, does not go anywhere, and has no place where it abides. The self-nature of Buddhahood does not come from anywhere, does not go anywhere, and has no place where it abides.
O Subhūti, the own characteristics of Bodhi do not come from anywhere, do not go anywhere, and have no place where they abide. The own characteristics of Buddhahood do not come from anywhere, do not go anywhere, and have no place where they abide. Why? O Subhūti, because the fundamental nature, suchness, self-nature, and own characteristics of Bodhi and Buddhahood, whether moving or remaining still, cannot be grasped.
Furthermore, O Subhūti, the conditioned realm does not come from anywhere, does not go anywhere, and has no place where it abides. The unconditioned realm does not come from anywhere, does not go anywhere, and has no place where it abides.
O Subhūti, the fundamental nature of the conditioned realm does not come from anywhere, does not go anywhere, and has no place where it abides. The fundamental nature of the unconditioned realm does not come from anywhere, does not go anywhere, and has no place where it abides.
O Subhūti, the suchness of the conditioned realm does not come from anywhere, does not go anywhere, and has no place where it abides. The suchness of the unconditioned realm does not come from anywhere, does not go anywhere, and has no place where it abides.
O Subhūti, the self-nature of the conditioned realm does not come from anywhere, does not go anywhere, and has no place where it abides. The self-nature of the unconditioned realm does not come from anywhere, does not go anywhere, and has no place where it abides.
O Subhūti, the own characteristics of the conditioned realm do not come from anywhere, do not go anywhere, and have no place where they abide. The own characteristics of the unconditioned realm do not come from anywhere, do not go anywhere, and have no place where they abide. Why?
O Subhūti, because the fundamental nature, suchness, self-nature, and own characteristics of the conditioned realm and the unconditioned realm, whether moving or remaining still, cannot be grasped.
O Subhūti, for this reason it is said that the Great Vehicle does not come, does not go, and does not abide anywhere in a way that can be perceived, just like space.
Furthermore, O Subhūti, you said that, just as space in the past, future, and present cannot be grasped, so too the Great Vehicle cannot be grasped in the past, future, or present. It is equal to the three times and transcends the three times; therefore it is called the Great Vehicle. Indeed, indeed, it is exactly as you have said. Why? O Subhūti, when speaking of the past, the past is empty; when speaking of the future, the future is empty; when speaking of the present, the present is empty; when speaking of the equality of the three times, the equality of the three times is empty; when speaking of transcending the three times, the transcendence of the three times is empty; when speaking of the Great Vehicle, the Great Vehicle is empty; when speaking of the Bodhisattva, the Bodhisattva is empty. Why? O Subhūti, because emptiness has no characteristics of difference as one, two, three, four, or five. Therefore, the Great Vehicle, the equality of the three times, and transcendence of the three times are so.
O Subhūti, within this Great Vehicle, the characteristic of equality and the characteristic of non-equality cannot be grasped; the characteristic of greed and freedom from greed cannot be grasped; the characteristic of anger and freedom from anger cannot be grasped; the characteristic of delusion and freedom from delusion cannot be grasped; the characteristic of pride and freedom from pride cannot be grasped. Thus, up to the characteristic of virtue and non-virtue, none can be grasped; the characteristics of karmically determined and indeterminate cannot be grasped; the characteristics of permanence and impermanence cannot be grasped; the characteristics of pleasure and suffering cannot be grasped; the characteristics of self and no-self cannot be grasped; the characteristics of purity and impurity cannot be grasped; the characteristics of the desire realm and freedom from the desire realm cannot be grasped; the characteristics of the form realm and freedom from the form realm cannot be grasped; the characteristics of the formless realm and freedom from the formless realm cannot be grasped. Why? O Subhūti, because within this Great Vehicle, the self-nature of all phenomena cannot be grasped.
Furthermore, O Subhūti, when speaking of past form, past form is empty; when speaking of future and present form, future and present form are empty; when speaking of past feeling, perception, formations, and consciousness, feeling, perception, formations, and consciousness are empty; when speaking of future and present feeling, perception, formations, and consciousness, future and present feeling, perception, formations, and consciousness are empty.
O Subhūti, within emptiness, past form cannot be apprehended. Why is this so? Because past form itself is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can past form within emptiness be apprehended!
O Subhūti, within emptiness, future and present form cannot be apprehended. Why is this so? Because future and present form itself is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can future and present form within emptiness be apprehended.
O Subhūti, within emptiness, past feeling, perception, formations, and consciousness cannot be apprehended. Why is this so? Because past feeling, perception, formations, and consciousness themselves are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can past feeling, perception, formations, and consciousness within emptiness be apprehended.
O Subhūti, within emptiness, future and present feeling, perception, formations, and consciousness cannot be apprehended. Why is this so? Because future and present feeling, perception, formations, and consciousness themselves are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can future and present feeling, perception, formations, and consciousness within emptiness be apprehended.
Furthermore, O Subhūti, when speaking of the past eye sense-base, the past is empty; when speaking of the future and present eye sense-base, the future and present eye sense-base are empty; when speaking of the past ear, nose, tongue, body, and mind sense-bases, the past ear, nose, tongue, body, and mind sense-bases are empty; when speaking of the future and present ear, nose, tongue, body, and mind sense-bases, the future and present ear, nose, tongue, body, and mind sense-bases are empty.
O Subhūti, within emptiness, the past eye sense-base cannot be apprehended. Why is this so? Because the past eye sense-base itself is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the past eye sense-base within emptiness be apprehended.
O Subhūti, within emptiness, the future and present eye sense-base cannot be apprehended. Why is this so? Because the future and present eye sense-base itself is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the future and present eye sense-base within emptiness be apprehended.
O Subhūti, within emptiness, the past ear, nose, tongue, body, and mind sense-bases cannot be apprehended. Why is this so? Because the past ear, nose, tongue, body, and mind sense-bases themselves are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the past ear, nose, tongue, body, and mind sense-bases within emptiness be apprehended.
O Subhūti, within emptiness, the future and present ear, nose, tongue, body, and mind sense-bases cannot be apprehended. Why is this so? Because the future and present ear, nose, tongue, body, and mind sense-bases themselves are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the future and present ear, nose, tongue, body, and mind sense-bases within emptiness be apprehended.
Furthermore, O Subhūti, when speaking of the past form sense-domain, the past form sense-domain is empty; when speaking of the future and present form sense-domain, the future and present form sense-domain is empty; when speaking of the past sound, smell, taste, touch, and dharma sense-domains, the past sound, smell, taste, touch, and dharma sense-domains are empty; when speaking of the future and present sound, smell, taste, touch, and dharma sense-domains, the future and present sound, smell, taste, touch, and dharma sense-domains are empty.
O Subhūti, within emptiness, the past form sense-domain cannot be apprehended. Why is this so? Because the past form sense-domain itself is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the past form sense-domain within emptiness be apprehended.
O Subhūti, within emptiness, the future and present form sense-domain cannot be apprehended. Why is this so? Because the future and present form sense-domain itself is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the future and present form sense-domain within emptiness be apprehended.
O Subhūti, within emptiness, the past sound, smell, taste, touch, and dharma sense-domains cannot be apprehended. Why is this so? Because the past sound, smell, taste, touch, and dharma sense-domains themselves are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the past sound, smell, taste, touch, and dharma sense-domains within emptiness be apprehended.
O Subhūti, within emptiness, the future and present sound, smell, taste, touch, and dharma sense-domains cannot be apprehended. Why is this so? Because the future and present sound, smell, taste, touch, and dharma sense-domains themselves are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the future and present sound, smell, taste, touch, and dharma sense-domains within emptiness be apprehended.
Furthermore, O Subhūti, when speaking of the past eye-element, the past eye-element is empty; when speaking of the future and present eye-element, the future and present eye-element is empty; when speaking of the past ear, nose, tongue, body, and mind elements, the past ear, nose, tongue, body, and mind elements are empty; when speaking of the future and present ear, nose, tongue, body, and mind elements, the future and present ear, nose, tongue, body, and mind elements are empty.
O Subhūti, within emptiness, the past eye-element cannot be apprehended. Why is this so? Because the past eye-element itself is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the past eye-element within emptiness be apprehended.
O Subhūti, within emptiness, the future and present eye-element cannot be apprehended. Why is this so? Because the future and present eye-element itself is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the future and present eye-element within emptiness be apprehended.
O Subhūti, within emptiness, the past ear, nose, tongue, body, and mind elements cannot be apprehended. Why is this so? Because the past ear, nose, tongue, body, and mind elements themselves are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the past ear, nose, tongue, body, and mind elements within emptiness be apprehended.
O Subhūti, within emptiness, the future and present ear, nose, tongue, body, and mind elements cannot be apprehended. Why is this so? Because the future and present ear, nose, tongue, body, and mind elements themselves are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the future and present ear, nose, tongue, body, and mind elements within emptiness be apprehended.
Furthermore, O Subhūti, when speaking of the past form element, the past form element is empty; when speaking of the future and present form element, the future and present form element is empty; when speaking of the past sound, smell, taste, touch, and dharma elements, the past sound, smell, taste, touch, and dharma elements are empty; when speaking of the future and present sound, smell, taste, touch, and dharma elements, the future and present sound, smell, taste, touch, and dharma elements are empty.
O Subhūti, within emptiness, the past form element cannot be apprehended. Why is this so? Because the past form element itself is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the past form element within emptiness be apprehended.
O Subhūti, within emptiness, the future and present form element cannot be apprehended. Why is this so? Because the future and present form element itself is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the future and present form element within emptiness be apprehended.
O Subhūti, within emptiness, the past sound, smell, taste, touch, and dharma elements cannot be apprehended. Why is this so? Because the past sound, smell, taste, touch, and dharma elements themselves are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the past sound, smell, taste, touch, and dharma elements within emptiness be apprehended.
O Subhūti, within emptiness, the future and present sound, smell, taste, touch, and dharma elements cannot be apprehended. Why is this so? Because the future and present sound, smell, taste, touch, and dharma elements themselves are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the future and present sound, smell, taste, touch, and dharma elements within emptiness be apprehended.
Furthermore, O Subhūti, when speaking of the past eye-consciousness element, the past eye-consciousness element is empty; when speaking of the future and present eye-consciousness element, the future and present eye-consciousness element is empty; when speaking of the past ear, nose, tongue, body, and mind consciousness elements, the past ear, nose, tongue, body, and mind consciousness elements are empty; when speaking of the future and present ear, nose, tongue, body, and mind consciousness elements, the future and present ear, nose, tongue, body, and mind consciousness elements are empty.
O Subhūti, within emptiness, the past eye-consciousness element cannot be apprehended. Why is this so? Because the past eye-consciousness element itself is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the past eye-consciousness element within emptiness be apprehended.
O Subhūti, within emptiness, the future and present eye-consciousness element cannot be apprehended. Why is this so? Because the future and present eye-consciousness element itself is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the future and present eye-consciousness element within emptiness be apprehended.
O Subhūti, within emptiness, the past ear, nose, tongue, body, and mind consciousness elements cannot be apprehended. Why is this so? Because the past ear, nose, tongue, body, and mind consciousness elements themselves are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the past ear, nose, tongue, body, and mind consciousness elements within emptiness be apprehended.
O Subhūti, within emptiness, the future and present ear, nose, tongue, body, and mind consciousness elements cannot be apprehended. Why is this so? Because the future and present ear, nose, tongue, body, and mind consciousness elements themselves are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the future and present ear, nose, tongue, body, and mind consciousness elements within emptiness be apprehended.
Furthermore, O Subhūti, when speaking of past eye-contact, past eye-contact is empty; when speaking of future and present eye-contact, future and present eye-contact is empty; when speaking of past ear, nose, tongue, body, and mind contact, past ear, nose, tongue, body, and mind contact is empty; when speaking of future and present ear, nose, tongue, body, and mind contact, future and present ear, nose, tongue, body, and mind contact is empty.
O Subhūti, within emptiness, past eye-contact cannot be apprehended. Why is this so? Because past eye-contact itself is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can past eye-contact within emptiness be apprehended.
O Subhūti, within emptiness, future and present eye-contact cannot be apprehended. Why is this so? Because future and present eye-contact itself is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can future and present eye-contact within emptiness be apprehended.
O Subhūti, within emptiness, past ear, nose, tongue, body, and mind contact cannot be apprehended. Why is this so? Because past ear, nose, tongue, body, and mind contact itself is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can past ear, nose, tongue, body, and mind contact within emptiness be apprehended.
O Subhūti, within emptiness, future and present ear, nose, tongue, body, and mind contact cannot be apprehended. Why is this so? Because future and present ear, nose, tongue, body, and mind contact itself is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can future and present ear, nose, tongue, body, and mind contact within emptiness be apprehended.
Furthermore, O Subhūti, when speaking of the feelings arising in the past conditioned by eye-contact, those feelings arising in the past conditioned by eye-contact are empty; when speaking of the feelings arising in the future and present conditioned by eye-contact, those feelings arising in the future and present conditioned by eye-contact are empty; when speaking of the feelings arising in the past conditioned by ear, nose, tongue, body, and mind contact, those feelings arising in the past conditioned by ear, nose, tongue, body, and mind contact are empty; when speaking of the feelings arising in the future and present conditioned by ear, nose, tongue, body, and mind contact, those feelings arising in the future and present conditioned by ear, nose, tongue, body, and mind contact are empty.
O Subhūti, within emptiness, the feelings arising in the past conditioned by eye-contact cannot be apprehended. Why is this so? Because the feelings arising in the past conditioned by eye-contact themselves are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the feelings arising in the past conditioned by eye-contact within emptiness be apprehended.
O Subhūti, within emptiness, the feelings arising in the future and present conditioned by eye-contact cannot be apprehended. Why is this so? Because the feelings arising in the future and present conditioned by eye-contact themselves are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the feelings arising in the future and present conditioned by eye-contact within emptiness be apprehended.
O Subhūti, within emptiness, the feelings arising in the past conditioned by ear, nose, tongue, body, and mind contact cannot be apprehended. Why is this so? Because the feelings arising in the past conditioned by ear, nose, tongue, body, and mind contact themselves are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the feelings arising in the past conditioned by ear, nose, tongue, body, and mind contact within emptiness be apprehended.
O Subhūti, within emptiness, the feelings arising in the future and present conditioned by ear, nose, tongue, body, and mind contact cannot be apprehended. Why is this so? Because the feelings arising in the future and present conditioned by ear, nose, tongue, body, and mind contact themselves are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less can the feelings arising in the future and present conditioned by ear, nose, tongue, body, and mind contact within emptiness be apprehended.