THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 494
Chapter 3: SUBHŪTI (13)
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that the eye consciousness realm up to and including the mind consciousness realm, respectively, are also nonexistent. Because the eye consciousness realm up to and including the mind consciousness realm are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, pervading and accommodating immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or the eye consciousness realm up to and including the mind consciousness realm; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that eye contact up to and including mind contact, respectively, are also nonexistent. Because eye contact up to and including mind contact are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, pervading and accommodating immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or eye contact up to and including mind contact; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that all feelings arising from eye contact as condition, up to and including all feelings arising from mind contact as condition, respectively, are also nonexistent. Because all feelings arising from eye contact as condition, up to and including all feelings arising from mind contact as condition, are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, pervading and accommodating immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or the feelings arising from eye contact as condition, up to and including the feelings arising from mind contact as condition; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that the earth element up to and including the consciousness element, respectively, are also nonexistent. Because the earth element up to and including the consciousness element are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, pervading and accommodating immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or the earth element up to and including the consciousness element; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that causes and conditions up to and including dominant conditions, respectively, are also nonexistent. Because causes and conditions up to and including dominant conditions are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, pervading and accommodating immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or causes and conditions up to and including dominant conditions; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that ignorance up to and including aging and death, respectively, are also nonexistent. Because ignorance up to and including aging and death are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or ignorance up to and including aging and death; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that the perfection of giving up to and including the perfection of wisdom, respectively, are also nonexistent. Because the perfection of giving up to and including the perfection of wisdom are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or the perfection of giving up to and including the perfection of wisdom; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that the emptiness of inner phenomena up to and including the emptiness of the self-nature of non-emptiness, respectively, are also nonexistent. Because the emptiness of inner phenomena up to and including the emptiness of the self-nature of non-emptiness are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or the emptiness of inner phenomena up to and including the emptiness of the self-nature of non-emptiness; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that the noble truth of suffering up to and including the noble truth of the path, respectively, are also nonexistent. Because the noble truth of suffering up to and including the noble truth of the path are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or the noble truth of suffering up to and including the noble truth of the path; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that the four applications of mindfulness up to and including the eightfold noble path, respectively, are also nonexistent. Because the four applications of mindfulness up to and including the eightfold noble path are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or the four applications of mindfulness up to and including the eightfold noble path; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that the four meditations, the four immeasurables, and the four formless concentrations, respectively, are also nonexistent. Because the four meditations, the four immeasurables, and the four formless concentrations are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or the four meditations, the four immeasurables, and the four formless concentrations; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that the liberation doors of emptiness, signlessness, and wishlessness, respectively, are also nonexistent. Because the liberation doors of emptiness, signlessness, and wishlessness are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or the liberation doors of emptiness, signlessness, and wishlessness; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that the eight liberations and the nine successive concentrations, respectively, are also nonexistent. Because the eight liberations and the nine successive concentrations are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or the eight liberations up to and including the nine successive concentrations; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that the stages from the Stage of Supreme Joy up to the Stage of Dharma Cloud, respectively, are also nonexistent. Because the stages from the Stage of Supreme Joy up to the Stage of Dharma Cloud are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or the stages from the Stage of Supreme Joy up to the Stage of Dharma Cloud; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that the stages from the Stage of Pure Observation up to the Stage of Thus Come One, respectively, are also nonexistent. Because the stages from the Stage of Pure Observation up to the Stage of Thus Come One are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or the stages from the Stage of Pure Observation up to the Stage of Thus Come One; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that all dhāraṇī teachings and all samādhi teachings, respectively, are also nonexistent. Because all dhāraṇī teachings and all samādhi teachings are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or all dhāraṇī teachings; or all samādhi teachings; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that the five kinds of eyes and the six supernatural powers, respectively, are also nonexistent. Because the five kinds of eyes and the six supernatural powers are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or the five kinds of eyes and the six supernatural powers; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that the ten powers of the Tathāgata up to and including the eighteen unique qualities of a Buddha, respectively, are also nonexistent. Because the ten powers of the Tathāgata up to and including the eighteen unique qualities of a Buddha are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or the ten powers of the Tathāgata and the eighteen unique qualities of a Buddha; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that the dharma of not forgetting and the constant quality of equanimity, respectively, are also nonexistent. Because the dharma of not forgetting and the constant quality of equanimity are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or the dharma of not forgetting and the constant quality of equanimity; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that all-knowing wisdom, path-knowing wisdom, and all-aspect wisdom, respectively, are also nonexistent. Because all-knowing wisdom, path-knowing wisdom, and all-aspect wisdom are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or all-knowing wisdom, path-knowing wisdom, and all-aspect wisdom; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that Stream Enterer, Once Returner, Non-Returner, Arhat, Pratyekabuddha, Bodhisattva, and Tathāgata, respectively, are also nonexistent. Because Stream Enterer up to and including Tathāgata are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or Stream Enterer up to and including Tathāgata; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, because the self up to and including views are nonexistent, therefore know that the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Tathāgata Vehicle, respectively, are also nonexistent. Because the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Tathāgata Vehicle are nonexistent, therefore know that space is also nonexistent. Because space is nonexistent, therefore know that the Great Vehicle is also nonexistent. Because the Great Vehicle is nonexistent, therefore know that immeasurable, innumerable, and boundless are also respectively nonexistent. Because immeasurable, innumerable, and boundless are nonexistent, therefore know that all dharmas are also nonexistent. For this reason, it is said that the Great Vehicle is like space, which can accommodate immeasurable, innumerable, and boundless sentient beings. Why? Because the self up to and including views; or the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Tathāgata Vehicle; or space; or the Great Vehicle; or immeasurable, innumerable, and boundless; or all dharmas—all such things are nonexistent and cannot be grasped.
Furthermore, Subhūti, just as the realm of Nirvāṇa can accommodate immeasurable, innumerable, and boundless sentient beings, so too the Great Vehicle can accommodate immeasurable, innumerable, and boundless sentient beings. For this reason, it is said: Just as space can accommodate immeasurable, innumerable, and boundless sentient beings, so too the Great Vehicle can accommodate immeasurable, innumerable, and boundless sentient beings.
Furthermore, Subhūti, as you said, space neither comes, nor goes, nor remains, yet can be perceived. The Great Vehicle is likewise: it neither comes, nor goes, nor remains, yet can be perceived. It is so, it is so, exactly as you said. Why? Because all dharmas neither come nor go, and likewise do not remain. Why? Because all dharmas, whether moving or remaining, cannot be grasped. For this reason, the Great Vehicle likewise has no place to come, no place to go, no place to remain, and cannot be grasped. Why? Because form up to and including consciousness neither come nor go, and likewise do not remain. The original nature of form up to and including consciousness likewise neither comes nor goes, and likewise does not remain. The suchness of form up to and including consciousness neither comes nor goes, and likewise does not remain. The self-nature of form up to and including consciousness neither comes nor goes, and likewise does not remain. The own-characteristic of form up to and including consciousness neither comes nor goes, and likewise does not remain. Why? Because the original nature, suchness, self-nature, and own-characteristic of form up to and including consciousness, whether moving or remaining, cannot be grasped.
Furthermore, Subhūti, the eye base up to and including the mind base neither comes nor goes, and likewise does not remain. The original nature of the eye base up to and including the mind base neither comes nor goes, and likewise does not remain. The suchness of the eye base up to and including the mind base neither comes nor goes, and likewise does not remain. The self-nature of the eye base up to and including the mind base neither comes nor goes, and likewise does not remain. The own-characteristic of the eye base up to and including the mind base neither comes nor goes, and likewise does not remain. Why? Because the original nature, suchness, self-nature, and own-characteristic of the eye base up to and including the mind base, whether moving or remaining, cannot be grasped.
Furthermore, Subhūti, the form base up to and including the dharma base neither comes nor goes, and likewise does not remain. The original nature of the form base up to and including the dharma base neither comes nor goes, and likewise does not remain. The suchness of the form base up to and including the dharma base neither comes nor goes, and likewise does not remain. The self-nature of the form base up to and including the dharma base neither comes nor goes, and likewise does not remain. The own-characteristic of the form base up to and including the dharma base neither comes nor goes, and likewise does not remain. Why? Because the original nature, suchness, self-nature, and own-characteristic of the form base up to and including the dharma base, whether moving or remaining, cannot be grasped.
Furthermore, Subhūti, the eye realm up to and including the mind realm neither comes nor goes, and likewise does not remain. The original nature of the eye realm up to and including the mind realm neither comes nor goes, and likewise does not remain. The suchness of the eye realm up to and including the mind realm neither comes nor goes, and likewise does not remain. The self-nature of the eye realm up to and including the mind realm neither comes nor goes, and likewise does not remain. The own-characteristic of the eye realm up to and including the mind realm neither comes nor goes, and likewise does not remain. Why? Because the original nature, suchness, self-nature, and own-characteristic of the eye realm up to and including the mind realm, whether moving or remaining, cannot be grasped.
Furthermore, Subhūti, the form realm up to and including the dharma realm neither comes nor goes, and likewise does not remain. The original nature of the form realm up to and including the dharma realm neither comes nor goes, and likewise does not remain. The suchness of the form realm up to and including the dharma realm neither comes nor goes, and likewise does not remain. The self-nature of the form realm up to and including the dharma realm neither comes nor goes, and likewise does not remain. The own-characteristic of the form realm up to and including the dharma realm neither comes nor goes, and likewise does not remain. Why? Because the original nature, suchness, self-nature, and own-characteristic of the form realm up to and including the dharma realm, whether moving or remaining, cannot be grasped.
Furthermore, Subhūti, the eye consciousness realm up to and including the mind consciousness realm neither comes nor goes, and likewise does not remain. The original nature of the eye consciousness realm up to and including the mind consciousness realm neither comes nor goes, and likewise does not remain. The self-nature of the eye consciousness realm up to and including the mind consciousness realm neither comes nor goes, and likewise does not remain. The own-characteristic of the eye consciousness realm up to and including the mind consciousness realm neither comes nor goes, and likewise does not remain. Why? Because the original nature, suchness, self-nature, and own-characteristic of the eye consciousness realm up to and including the mind consciousness realm, whether moving or remaining, cannot be grasped.
Furthermore, Subhūti, eye contact up to and including mind contact neither comes nor goes, and likewise does not remain. The original nature of eye contact up to and including mind contact neither comes nor goes, and likewise does not remain. The suchness of eye contact up to and including mind contact neither comes nor goes, and likewise does not remain. The self-nature of eye contact up to and including mind contact neither comes nor goes, and likewise does not remain. Why? Because the original nature, suchness, self-nature, and own-characteristic of eye contact up to and including mind contact, whether moving or remaining, cannot be grasped.
Furthermore, Subhūti, the feelings arising from eye contact as condition up to and including the feelings arising from mind contact as condition neither come nor go, and likewise do not remain. The original nature of the feelings arising from eye contact as condition up to and including the feelings arising from mind contact as condition neither comes nor goes, and likewise does not remain. The suchness of the feelings arising from eye contact as condition up to and including the feelings arising from mind contact as condition neither comes nor goes, and likewise does not remain. The self-nature of the feelings arising from eye contact as condition up to and including the feelings arising from mind contact as condition neither comes nor goes, and likewise does not remain. The own-characteristic of the feelings arising from eye contact as condition up to and including the feelings arising from mind contact as condition neither comes nor goes, and likewise does not remain. Why? Because the original nature, suchness, self-nature, and own-characteristic of the feelings arising from eye contact as condition up to and including the feelings arising from mind contact as condition, whether moving or remaining, cannot be grasped.
Furthermore, Subhūti, the earth element up to and including the consciousness element neither comes nor goes, and likewise does not remain. The original nature of the earth element up to and including the consciousness element neither comes nor goes, and likewise does not remain. The suchness of the earth element up to and including the consciousness element neither comes nor goes, and likewise does not remain. The self-nature of the earth element up to and including the consciousness element neither comes nor goes, and likewise does not remain. The own-characteristic of the earth element up to and including the consciousness element neither comes nor goes, and likewise does not remain. Why? Because the original nature, suchness, self-nature, and own-characteristic of the earth element up to and including the consciousness element, whether moving or remaining, cannot be grasped.
Furthermore, Subhūti, causes and conditions up to and including dominant conditions neither come nor go, and likewise do not remain. The original nature of causes and conditions up to and including dominant conditions neither comes nor goes, and likewise does not remain. The suchness of causes and conditions up to and including dominant conditions neither comes nor goes, and likewise does not remain. The self-nature of causes and conditions up to and including dominant conditions neither comes nor goes, and likewise does not remain. The own-characteristic of causes and conditions up to and including dominant conditions neither comes nor goes, and likewise does not remain. Why? Because the original nature, suchness, self-nature, and own-characteristic of causes and conditions up to and including dominant conditions, whether moving or remaining, cannot be grasped.
Furthermore, Subhūti, ignorance up to and including aging and death neither come nor go, and likewise do not remain. The original nature of ignorance up to and including aging and death neither comes nor goes, and likewise does not remain. The suchness of ignorance up to and including aging and death neither comes nor goes, and likewise does not remain. The self-nature of ignorance up to and including aging and death neither comes nor goes, and likewise does not remain. The own-characteristic of ignorance up to and including aging and death neither comes nor goes, and likewise does not remain. Why? Because the original nature, suchness, self-nature, and own-characteristic of ignorance up to and including aging and death, whether moving or remaining, cannot be grasped.
Furthermore, Subhūti, suchness up to and including the inconceivable realm neither comes nor goes, and likewise does not remain. The original nature of suchness up to and including the inconceivable realm neither comes nor goes, and likewise does not remain. The suchness of suchness up to and including the inconceivable realm neither comes nor goes, and likewise does not remain. The self-nature of suchness up to and including the inconceivable realm neither comes nor goes, and likewise does not remain. The own-characteristic of suchness up to and including the inconceivable realm neither comes nor goes, and likewise does not remain. Why? Because the original nature, suchness, self-nature, and own-characteristic of suchness up to and including the inconceivable realm, whether moving or remaining, cannot be grasped.
Furthermore, Subhuti, the realm of cessation, the realm of separation, the realm of extinction, the realm of peace, the realm of quiescence, the realm of non-arising, the realm of non-extinction, the realm of non-defilement, the realm of non-purity, the realm of non-activity, the realm of the unconditioned do not come, do not go, and likewise do not abide. The essential nature of the realm of cessation up to the realm of the unconditioned that does not come, does not go, and likewise does not abide; the suchness of the realm of cessation up to the realm of the unconditioned that does not come, does not go, and likewise does not abide; the self-nature of the realm of cessation up to the realm of the unconditioned that does not come, does not go, and likewise does not abide; the own characteristics of the realm of cessation up to the realm of the unconditioned that does not come, does not go, and likewise does not abide—why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the realm of cessation up to the realm of the unconditioned are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, the inner emptiness up to the emptiness of the emptiness, whose self-nature does not come, does not go, and likewise does not abide. The essential nature of the inner emptiness up to the emptiness of the emptiness, whose self-nature does not come, does not go, and likewise does not abide. The suchness of the inner emptiness up to the emptiness of the emptiness, whose self-nature does not come, does not go, and likewise does not abide. The self-nature of the inner emptiness up to the emptiness of the emptiness, whose self-nature does not come, does not go, and likewise does not abide. The own characteristics of the inner emptiness up to the emptiness of the emptiness, whose self-nature does not come, does not go, and likewise does not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the inner emptiness up to the emptiness of the emptiness, whose self-nature, are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, the noble truths of suffering, origin, cessation, and path do not come, do not go, and likewise do not abide. The essential nature of the noble truths of suffering, origin, cessation, and path do not come, do not go, and likewise do not abide. The suchness of the noble truths of suffering, origin, cessation, and path do not come, do not go, and likewise do not abide. The self-nature of the noble truths of suffering, origin, cessation, and path do not come, do not go, and likewise do not abide. The own characteristics of the noble truths of suffering, origin, cessation, and path do not come, do not go, and likewise do not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the noble truths of suffering, origin, cessation, and path are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, the perfection of giving up to the perfection of wisdom do not come, do not go, and likewise do not abide. The essential nature of the perfection of giving up to the perfection of wisdom do not come, do not go, and likewise do not abide. The suchness of the perfection of giving up to the perfection of wisdom do not come, do not go, and likewise do not abide. The self-nature of the perfection of giving up to the perfection of wisdom do not come, do not go, and likewise do not abide. The own characteristics of the perfection of giving up to the perfection of wisdom do not come, do not go, and likewise do not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the perfection of giving up to the perfection of wisdom are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, the four foundations of mindfulness up to the eightfold noble path do not come, do not go, and likewise do not abide. The essential nature of the four foundations of mindfulness up to the eightfold noble path do not come, do not go, and likewise do not abide. The suchness of the four foundations of mindfulness up to the eightfold noble path do not come, do not go, and likewise do not abide. The self-nature of the four foundations of mindfulness up to the eightfold noble path do not come, do not go, and likewise do not abide. The own characteristics of the four foundations of mindfulness up to the eightfold noble path do not come, do not go, and likewise do not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the four foundations of mindfulness up to the eightfold noble path are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, the four meditative absorptions, the four immeasurables, and the four formless concentrations do not come, do not go, and likewise do not abide. The essential nature of the four meditative absorptions, the four immeasurables, and the four formless concentrations do not come, do not go, and likewise do not abide. The suchness of the four meditative absorptions, the four immeasurables, and the four formless concentrations do not come, do not go, and likewise do not abide. The self-nature of the four meditative absorptions, the four immeasurables, and the four formless concentrations do not come, do not go, and likewise do not abide. The own characteristics of the four meditative absorptions, the four immeasurables, and the four formless concentrations do not come, do not go, and likewise do not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the four meditative absorptions, the four immeasurables, and the four formless concentrations are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, the eight liberations and the nine successive concentrations do not come, do not go, and likewise do not abide. The essential nature of the eight liberations and the nine successive concentrations do not come, do not go, and likewise do not abide. The suchness of the eight liberations and the nine successive concentrations do not come, do not go, and likewise do not abide. The self-nature of the eight liberations and the nine successive concentrations do not come, do not go, and likewise do not abide. The own characteristics of the eight liberations and the nine successive concentrations do not come, do not go, and likewise do not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the eight liberations and the nine successive concentrations are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, the liberation doors of emptiness, signlessness, and wishlessness do not come, do not go, and likewise do not abide. The essential nature of the liberation doors of emptiness, signlessness, and wishlessness do not come, do not go, and likewise do not abide. The suchness of the liberation doors of emptiness, signlessness, and wishlessness do not come, do not go, and likewise do not abide. The self-nature of the liberation doors of emptiness, signlessness, and wishlessness do not come, do not go, and likewise do not abide. The own characteristics of the liberation doors of emptiness, signlessness, and wishlessness do not come, do not go, and likewise do not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the liberation doors of emptiness, signlessness, and wishlessness are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, the stage of Extreme Joy up to the stage of Dharma Cloud do not come, do not go, and likewise do not abide. The essential nature of the stage of Extreme Joy up to the stage of Dharma Cloud do not come, do not go, and likewise do not abide. The suchness of the stage of Extreme Joy up to the stage of Dharma Cloud do not come, do not go, and likewise do not abide. The self-nature of the stage of Extreme Joy up to the stage of Dharma Cloud do not come, do not go, and likewise do not abide. The own characteristics of the stage of Extreme Joy up to the stage of Dharma Cloud do not come, do not go, and likewise do not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the stage of Extreme Joy up to the stage of Dharma Cloud are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, the stage of Pure Observation up to the stage of Thus Come One do not come, do not go, and likewise do not abide. The essential nature of the stage of Pure Observation up to the stage of Thus Come One do not come, do not go, and likewise do not abide. The suchness of the stage of Pure Observation up to the stage of Thus Come One do not come, do not go, and likewise do not abide. The self-nature of the stage of Pure Observation up to the stage of Thus Come One do not come, do not go, and likewise do not abide. The own characteristics of the stage of Pure Observation up to the stage of Thus Come One do not come, do not go, and likewise do not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the stage of Pure Observation up to the stage of Thus Come One are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, all dharani dharma doors and all samadhi dharma doors do not come, do not go, and likewise do not abide. The essential nature of all dharani dharma doors and all samadhi dharma doors do not come, do not go, and likewise do not abide. The suchness of all dharani dharma doors and all samadhi dharma doors do not come, do not go, and likewise do not abide. The self-nature of all dharani dharma doors and all samadhi dharma doors do not come, do not go, and likewise do not abide. The own characteristics of all dharani dharma doors and all samadhi dharma doors do not come, do not go, and likewise do not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of all dharani dharma doors and all samadhi dharma doors are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, the five kinds of eyes and the six supernatural powers do not come, do not go, and likewise do not abide. The essential nature of the five kinds of eyes and the six supernatural powers do not come, do not go, and likewise do not abide. The suchness of the five kinds of eyes and the six supernatural powers do not come, do not go, and likewise do not abide. The self-nature of the five kinds of eyes and the six supernatural powers do not come, do not go, and likewise do not abide. The own characteristics of the five kinds of eyes and the six supernatural powers do not come, do not go, and likewise do not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the five kinds of eyes and the six supernatural powers are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha do not come, do not go, and likewise do not abide. The essential nature of the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha do not come, do not go, and likewise do not abide. The suchness of the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha do not come, do not go, and likewise do not abide. The self-nature of the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha do not come, do not go, and likewise do not abide. The own characteristics of the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha do not come, do not go, and likewise do not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the ten powers of the Thus Come One up to the eighteen unique qualities of a Buddha are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, the quality of not forgetting and the nature of always being equanimous do not come, do not go, and likewise do not abide. The essential nature of the quality of not forgetting and the nature of always being equanimous do not come, do not go, and likewise do not abide. The suchness of the quality of not forgetting and the nature of always being equanimous do not come, do not go, and likewise do not abide. The self-nature of the quality of not forgetting and the nature of always being equanimous do not come, do not go, and likewise do not abide. The own characteristics of the quality of not forgetting and the nature of always being equanimous do not come, do not go, and likewise do not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the quality of not forgetting and the nature of always being equanimous are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, the wisdom of all-knowledge, the wisdom of knowing the paths, and the wisdom of knowing all aspects do not come, do not go, and likewise do not abide. The essential nature of the wisdom of all-knowledge, the wisdom of knowing the paths, and the wisdom of knowing all aspects do not come, do not go, and likewise do not abide. The suchness of the wisdom of all-knowledge, the wisdom of knowing the paths, and the wisdom of knowing all aspects do not come, do not go, and likewise do not abide. The self-nature of the wisdom of all-knowledge, the wisdom of knowing the paths, and the wisdom of knowing all aspects do not come, do not go, and likewise do not abide. The own characteristics of the wisdom of all-knowledge, the wisdom of knowing the paths, and the wisdom of knowing all aspects do not come, do not go, and likewise do not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the wisdom of all-knowledge, the wisdom of knowing the paths, and the wisdom of knowing all aspects are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, the bodhisattva and the bodhisattva dharmas do not come, do not go, and likewise do not abide. The essential nature of the bodhisattva and the bodhisattva dharmas do not come, do not go, and likewise do not abide. The suchness of the bodhisattva and the bodhisattva dharmas do not come, do not go, and likewise do not abide. The self-nature of the bodhisattva and the bodhisattva dharmas do not come, do not go, and likewise do not abide. The own characteristics of the bodhisattva and the bodhisattva dharmas do not come, do not go, and likewise do not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the bodhisattva and the bodhisattva dharmas are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, the Buddha’s enlightenment does not come, does not go, and likewise does not abide. The essential nature of the Buddha’s enlightenment does not come, does not go, and likewise does not abide. The suchness of the Buddha’s enlightenment does not come, does not go, and likewise does not abide. The self-nature of the Buddha’s enlightenment does not come, does not go, and likewise does not abide. The own characteristics of the Buddha’s enlightenment do not come, do not go, and likewise do not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the Buddha’s enlightenment are all either moving or abiding, and cannot be grasped.
Furthermore, Subhuti, the conditioned and unconditioned do not come, do not go, and likewise do not abide. The essential nature of the conditioned and unconditioned do not come, do not go, and likewise do not abide. The suchness of the conditioned and unconditioned do not come, do not go, and likewise do not abide. The self-nature of the conditioned and unconditioned do not come, do not go, and likewise do not abide. The own characteristics of the conditioned and unconditioned do not come, do not go, and likewise do not abide. Why is this so? Because the essential nature, suchness, self-nature, and own characteristics of the conditioned and unconditioned are all either moving or abiding, and cannot be grasped.
Subhuti, you should know that for this reason it is said: Just as space does not come, does not go, and does not abide, yet can be seen, so too is the Great Vehicle: it does not come, does not go, and does not abide, yet can be seen.