THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 55
Chapter 15: CLARIFYING THE GREAT VEHICLE (5)
“World-Honored One, why is it that when the Great Bodhisattva has perfectly accomplished the tenth stage of Cloud of Dharma, one speaks in no way differently from all the Tathāgatas?”
“Subhūti, it is because that Great Bodhisattva has perfectly cultivated the six perfections, has perfectly accomplished the four dhyānas, four immeasurables, and four formless concentrations; has perfectly accomplished the four foundations of mindfulness, four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path; has perfectly cultivated the dharma gates of liberation through emptiness, signlessness, and wishlessness; has perfectly accomplished the five kinds of eyes and six supernatural powers; has perfectly cultivated the ten powers of the Buddha, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, wisdom of all-knowing, wisdom of the aspects of the path, wisdom of all aspects; has perfectly studied all Buddha-dharmas; and if one permanently cuts off the continuum of all affliction-tendencies, one then abides on the Buddha-ground. Therefore, know that because one has perfectly accomplished the tenth stage of Cloud of Dharma, the Great Bodhisattva speaks in no way differently from all the Tathāgatas.”
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, how does the Great Bodhisattva, from the tenth stage of Cloud of Dharma, move toward the stage of the Tathāgata?”
The Buddha taught:
“Subhūti, that Great Bodhisattva, using skillful means and wisdom, practices the six perfections, cultivates immeasurable dharmas of dhyāna, formless concentrations, the thirty-seven factors of enlightenment, and the three dharma gates of liberation; studies the five kinds of eyes, six supernatural powers, ten powers of the Buddha, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, wisdom of all-knowing, wisdom of the aspects of the path, wisdom of all aspects — because all the Buddha-dharmas have been perfectly accomplished, one transcends the stages of Pure Contemplation, the Lineage Stage, the Eighth Stage, the Stage of Complete Seeing, the Stage of Diminished Defilement, the Stage of Freedom from Desire, the Stage of the Already-Accomplished, the Pratyekabuddha Stage, and the ten Bodhisattva stages, permanently cutting off the continuum of affliction-tendencies, and thus becomes the Tathāgata, Worthy, Perfectly Enlightened One.
Subhūti, in this way, from the tenth stage of Cloud of Dharma, the Great Bodhisattva moves toward the stage of the Tathāgata.
Subhūti, know that this is the Great Bodhisattva giving rise to the aspiration directed toward the Great Vehicle.
Furthermore, Subhūti, you ask: from where does this Great Vehicle originate and where does it arrive to abide?
Subhūti, this Great Vehicle comes forth from within the three realms and arrives to abide within the wisdom of all-knowing; because through the wisdom of all-knowing the three realms appear, yet because they are not two, it does not come from anywhere and has no place to arrive. Why? Because whether the Great Vehicle or the wisdom of all-knowing, these two dharmas are neither concordant nor non-concordant, neither material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant, all sharing one characteristic — called the characteristic of having no characteristic. A dharma without characteristic does not come from anywhere and has no place to arrive. Why? Subhūti, because the signless dharma neither has already come from anywhere and arrived somewhere, nor will it come from anywhere and be arriving somewhere.
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make suchness have a place of origin and a place of destination. Why? Because suchness cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because suchness and the self-nature of suchness are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the dharma realm, dharma nature, non-falsity, non-alteration, equality, separation from birth, the inconceivable realms, empty space, cessation, departure, extinction, non-nature, signlessness, non-construction, non-action, peace, tranquility, dharma-fixed, dharma-abiding, original non-existence, and ultimate reality have a place of origin and a place of destination. Why? Because the dharma realm through the ultimate reality cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the dharma realm and the self-nature of the dharma realm, through the ultimate reality and the self-nature of the ultimate reality, are all “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make form have a place of origin and a place of destination. Why? Because form cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because form and the self-nature of form are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make feelings, perceptions, formations, and consciousness have a place of origin and a place of destination. Why? Because feelings, perceptions, formations, and consciousness cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because feelings, perceptions, formations, and consciousness and the self-nature of feelings, perceptions, formations, and consciousness are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the eye base have a place of origin and a place of destination. Why? Because the eye base cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the eye base and the self-nature of the eye base are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the ear, nose, tongue, body, and mind bases have a place of origin and a place of destination. Why? Because the ear, nose, tongue, body, and mind bases cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the ear, nose, tongue, body, and mind bases and the self-nature of the ear, nose, tongue, body, and mind bases are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the form base have a place of origin and a place of destination. Why? Because the form base cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the form base and the self-nature of the form base are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the sound, smell, taste, touch, and dharma bases have a place of origin and a place of destination. Why? Because the sound, smell, taste, touch, and dharma bases cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the sound, smell, taste, touch, and dharma bases and the self-nature of the sound, smell, taste, touch, and dharma bases are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the eye element have a place of origin and a place of destination. Why? Because the eye element cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the eye element and the self-nature of the eye element are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition have a place of origin and a place of destination. Why? Because the form element through the feelings arising from eye contact as condition cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the form element and the self-nature of the form element are empty, through the feelings arising from eye contact as condition and the self-nature of the feelings arising from eye contact as condition being “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the ear element have a place of origin and a place of destination. Why? Because the ear element cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the ear element and the self-nature of the ear element are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition have a place of origin and a place of destination. Why? Because the sound element through the feelings arising from ear contact as condition cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the sound element and the self-nature of the sound element are empty, through the feelings arising from ear contact as condition and the self-nature of the feelings arising from ear contact as condition being “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the nose element have a place of origin and a place of destination. Why? Because the nose element cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the nose element and the self-nature of the nose element are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition have a place of origin and a place of destination. Why? Because the smell element through the feelings arising from nose contact as condition cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the smell element and the self-nature of the smell element are empty, through the feelings arising from nose contact as condition and the self-nature of the feelings arising from nose contact as condition being “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the tongue element have a place of origin and a place of destination. Why? Because the tongue element cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the tongue element and the self-nature of the tongue element are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition have a place of origin and a place of destination. Why? Because the taste element through the feelings arising from tongue contact as condition cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the taste element and the self-nature of the taste element are empty, through the feelings arising from tongue contact as condition and the self-nature of the feelings arising from tongue contact as condition being “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the body element have a place of origin and a place of destination. Why? Because the body element cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the body element and the self-nature of the body element are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition have a place of origin and a place of destination. Why? Because the touch element through the feelings arising from body contact as condition cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the touch element and the self-nature of the touch element are empty, through the feelings arising from body contact as condition and the self-nature of the feelings arising from body contact as condition being “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the mind element have a place of origin and a place of destination. Why? Because the mind element cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the mind element and the self-nature of the mind element are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition have a place of origin and a place of destination. Why? Because the dharma element through the feelings arising from mind contact as condition cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the dharma element and the self-nature of the dharma element are empty, through the feelings arising from mind contact as condition and the self-nature of the feelings arising from mind contact as condition being “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the earth element have a place of origin and a place of destination. Why? Because the earth element cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the earth element and the self-nature of the earth element are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the water, fire, wind, space, and consciousness elements have a place of origin and a place of destination. Why? Because the water, fire, wind, space, and consciousness elements cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the water, fire, wind, space, and consciousness elements and the self-nature of the water, fire, wind, space, and consciousness elements are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the noble truth of suffering have a place of origin and a place of destination. Why? Because the noble truth of suffering cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the noble truth of suffering and the self-nature of the noble truth of suffering are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the noble truths of origination, cessation, and the path have a place of origin and a place of destination. Why? Because the noble truths of origination, cessation, and the path cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the noble truths of origination, cessation, and the path and the self-nature of the noble truths of origination, cessation, and the path are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make ignorance have a place of origin and a place of destination. Why? Because ignorance cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because ignorance and the self-nature of ignorance are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair have a place of origin and a place of destination. Why? Because formations through aging-and-death with sorrow, lamentation, pain, grief, and despair cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because formations and the self-nature of formations are empty, through aging-and-death with sorrow, lamentation, pain, grief, and despair and the self-nature of aging-and-death with sorrow, lamentation, pain, grief, and despair being “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make a magical illusion have a place of origin and a place of destination. Why? Because a magical illusion cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because a magical illusion and the self-nature of a magical illusion are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make dream-states, reflected images, echoes, reflections of light, flowers in empty space, mirages, phantom cities, and magical transformations have a place of origin and a place of destination. Why? Because dream-states through magical transformations cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because dream-states and the self-nature of dream-states are empty, through magical transformations and the self-nature of magical transformations being “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make inner emptiness have a place of origin and a place of destination. Why? Because inner emptiness cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because inner emptiness and the self-nature of inner emptiness are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature have a place of origin and a place of destination. Why? Because outer emptiness through emptiness of non-nature-self-nature cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because outer emptiness and the self-nature of outer emptiness are empty, through emptiness of non-nature-self-nature and the self-nature of emptiness of non-nature-self-nature being “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the dharma of the perfection of generosity have a place of origin and a place of destination. Why? Because the perfection of generosity cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the perfection of generosity and the self-nature of the perfection of generosity are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the dharmas of pure precepts, patience, energy, meditation, and wisdom perfections have a place of origin and a place of destination. Why? Because the dharmas of the perfections of pure precepts, patience, energy, meditation, and wisdom cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the dharmas of the perfections of pure precepts, patience, energy, meditation, and wisdom and the self-nature of the dharmas of the perfections of pure precepts, patience, energy, meditation, and wisdom are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the four dhyānas have a place of origin and a place of destination. Why? Because the four dhyānas cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the four dhyānas and the self-nature of the four dhyānas are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the four immeasurables and the four formless concentrations have a place of origin and a place of destination. Why? Because the four immeasurables and the four formless concentrations cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the four immeasurables and the four formless concentrations and the self-nature of the four immeasurables and the four formless concentrations are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the four foundations of mindfulness have a place of origin and a place of destination. Why? Because the four foundations of mindfulness cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why?
Subhūti, because the four foundations of mindfulness and the self-nature of the four foundations of mindfulness are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path have a place of origin and a place of destination. Why? Because the four right efforts through the noble eightfold path cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the four right efforts and the self-nature of the four right efforts, through the noble eightfold path and the self-nature of the noble eightfold path, are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the dharma gate of liberation through emptiness have a place of origin and a place of destination. Why? Because the dharma gate of liberation through emptiness cannot come out from within the three realms, nor can it arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the dharma gate of liberation through emptiness and the self-nature of the dharma gate of liberation through emptiness are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the dharma gates of liberation through signlessness and wishlessness have a place of origin and a place of destination. Why? Because the dharma gates of liberation through signlessness and wishlessness cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the dharma gates of liberation through signlessness and wishlessness and the self-nature of the dharma gates of liberation through signlessness and wishlessness are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the five kinds of eyes have a place of origin and a place of destination. Why? Because the five kinds of eyes cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the five kinds of eyes and the self-nature of the five kinds of eyes are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the six supernatural powers have a place of origin and a place of destination. Why? Because the six supernatural powers cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the six supernatural powers and the self-nature of the six supernatural powers are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the ten powers of the Buddha have a place of origin and a place of destination. Why? Because the ten powers of the Buddha cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the ten powers of the Buddha and the self-nature of the ten powers of the Buddha are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects have a place of origin and a place of destination. Why? Because the four fearlessnesses through the wisdom of all aspects cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the four fearlessnesses and the self-nature of the four fearlessnesses are empty, through the wisdom of all aspects and the self-nature of the wisdom of all aspects being “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the stream-enterer who enters an evil path have a place of origin and a place of destination. Why? Because the stream-enterer who enters an evil path cannot come out from within the three realms, nor can one arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the stream-enterer who enters an evil path and the self-nature of the stream-enterer who enters an evil path are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the once-returner who returns many times, the non-returner who enters the desire realm, the Great Bodhisattva who is born for self-benefit, the arhat, pratyekabuddha, and perfectly enlightened Buddha who are reborn in a future life, have a place of origin and a place of destination. Why? Because the once-returner who returns many times through the perfectly enlightened Buddha who is reborn in a future life cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the once-returner who returns many times and the self-nature of the once-returner who returns many times are empty, through the perfectly enlightened Buddha and the self-nature of the perfectly enlightened Buddha being “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the stream-entry path and stream-entry fruit have a place of origin and a place of destination. Why? Because the stream-entry path and stream-entry fruit cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the stream-entry path and stream-entry fruit and the self-nature of the stream-entry path and stream-entry fruit are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the once-return path, once-return fruit, non-return path, non-return fruit, arhat path, arhat fruit, pratyekabuddha path, pratyekabuddha fruit, bodhisattva, and tathāgata have a place of origin and a place of destination. Why? Because the once-return path and once-return fruit through the tathāgata cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the once-return path and once-return fruit and the self-nature of the once-return path and once-return fruit are empty, through the tathāgata and the self-nature of the tathāgata being “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make names, conceptual designations, verbal expressions, and speech have a place of origin and a place of destination. Why? Because names, conceptual designations, verbal expressions, and speech cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because names, conceptual designations, verbal expressions, and speech and the self-nature of names, conceptual designations, verbal expressions, and speech are “empty.”
Subhūti, whoever wants to make a signless dharma have a place of origin and a place of destination — such a person wants to make the dharmas of non-arising, non-cessation, non-defilement, non-purity, signlessness, and the unconditioned have a place of origin and a place of destination. Why? Because the dharmas of non-arising, non-cessation, non-defilement, non-purity, signlessness, and the unconditioned cannot come out from within the three realms, nor can they arrive to abide within the wisdom of all-knowing. Why? Subhūti, because the dharmas of non-arising, non-cessation, non-defilement, non-purity, signlessness, and the unconditioned and the self-nature of non-arising, non-cessation, non-defilement, non-purity, signlessness, and the unconditioned are “empty.”
Subhūti, because of this reason, the fact that the Great Vehicle comes out from within the three realms and arrives to abide within the wisdom of all-knowing is non-dual — therefore it does not come from anywhere and has no place to arrive. Because it is a signless dharma, it does not move and does not shift.
Furthermore, Subhūti, you ask: where does this Great Vehicle abide?
Subhūti, this Great Vehicle has entirely no place of abiding. Why? Because all dharmas have no place of abiding. Why? Because the abiding place of all dharmas cannot be grasped.
Subhūti, that Great Vehicle abides in having no place of abiding.
Subhūti, just as the nature of suchness is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of suchness is neither abiding nor non-abiding. Why? Subhūti, because the nature of suchness is itself the emptiness of the nature of suchness.
Subhūti, just as the dharma realm, dharma nature, non-falsity, non-alteration, equality, separation from birth, the inconceivable realms, empty space, cessation, departure, extinction, non-nature, signlessness, non-construction, non-action, peace, tranquility, dharma-fixed, dharma-abiding, original non-existence, and ultimate reality are not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the dharma realm through the nature of the ultimate reality is neither abiding nor non-abiding. Why? Subhūti, because the nature of the dharma realm is itself the emptiness of the nature of the dharma realm, through the nature of the ultimate reality being the emptiness of the nature of the ultimate reality.
Subhūti, just as the nature of form is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of form is neither abiding nor non-abiding. Why? Subhūti, because the nature of form is itself the emptiness of the nature of form.
Subhūti, just as the nature of feelings, perceptions, formations, and consciousness is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of feelings, perceptions, formations, and consciousness is neither abiding nor non-abiding. Why? Subhūti, because the nature of feelings, perceptions, formations, and consciousness is itself the emptiness of the nature of feelings, perceptions, formations, and consciousness.
Subhūti, just as the nature of the eye base is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the eye base is neither abiding nor non-abiding. Why? Subhūti, because the nature of the eye base is itself the emptiness of the nature of the eye base.
Subhūti, just as the nature of the ear, nose, tongue, body, and mind bases is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the ear, nose, tongue, body, and mind bases is neither abiding nor non-abiding. Why? Subhūti, because the nature of the ear, nose, tongue, body, and mind bases is itself the emptiness of the nature of the ear, nose, tongue, body, and mind bases.
Subhūti, just as the nature of the form base is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the form base is neither abiding nor non-abiding. Why? Subhūti, because the nature of the form base is itself the emptiness of the nature of the form base.
Subhūti, just as the nature of the sound, smell, taste, touch, and dharma bases is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the sound, smell, taste, touch, and dharma bases is neither abiding nor non-abiding. Why? Subhūti, because the nature of the sound, smell, taste, touch, and dharma bases is itself the emptiness of the nature of the sound, smell, taste, touch, and dharma bases.
Subhūti, just as the nature of the eye element is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the eye element is neither abiding nor non-abiding. Why? Subhūti, because the nature of the eye element is itself the emptiness of the nature of the eye element.
Subhūti, just as the nature of the form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the form element through the nature of the feelings arising from eye contact as condition is neither abiding nor non-abiding. Why? Subhūti, because the nature of the form element is itself the emptiness of the nature of the form element, through the nature of the feelings arising from eye contact as condition being the emptiness of the nature of the feelings arising from eye contact as condition.
Subhūti, just as the nature of the ear element is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the ear element is neither abiding nor non-abiding. Why? Subhūti, because the nature of the ear element is itself the emptiness of the nature of the ear element.
Subhūti, just as the nature of the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the sound element through the nature of the feelings arising from ear contact as condition is neither abiding nor non-abiding. Why? Subhūti, because the nature of the sound element is itself the emptiness of the nature of the sound element, through the nature of the feelings arising from ear contact as condition being the emptiness of the nature of the feelings arising from ear contact as condition.
Subhūti, just as the nature of the nose element is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the nose element is neither abiding nor non-abiding. Why? Subhūti, because the nature of the nose element is itself the emptiness of the nature of the nose element.
Subhūti, just as the nature of the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the smell element through the nature of the feelings arising from nose contact as condition is neither abiding nor non-abiding. Why? Subhūti, because the nature of the smell element is itself the emptiness of the nature of the smell element, through the nature of the feelings arising from nose contact as condition being the emptiness of the nature of the feelings arising from nose contact as condition.
Subhūti, just as the nature of the tongue element is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the tongue element is neither abiding nor non-abiding. Why? Subhūti, because the nature of the tongue element is itself the emptiness of the nature of the tongue element.
Subhūti, just as the nature of the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the taste element through the nature of the feelings arising from tongue contact as condition is neither abiding nor non-abiding. Why? Subhūti, because the nature of the taste element is itself the emptiness of the nature of the taste element, through the nature of the feelings arising from tongue contact as condition being the emptiness of the nature of the feelings arising from tongue contact as condition.
Subhūti, just as the nature of the body element is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the body element is neither abiding nor non-abiding. Why? Subhūti, because the nature of the body element is itself the emptiness of the nature of the body element.
Subhūti, just as the nature of the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the touch element through the nature of the feelings arising from body contact as condition is neither abiding nor non-abiding. Why? Subhūti, because the nature of the touch element is itself the emptiness of the nature of the touch element, through the nature of the feelings arising from body contact as condition being the emptiness of the nature of the feelings arising from body contact as condition.
Subhūti, just as the nature of the mind element is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the mind element is neither abiding nor non-abiding. Why? Subhūti, because the nature of the mind element is itself the emptiness of the nature of the mind element.
Subhūti, just as the nature of the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the dharma element through the nature of the feelings arising from mind contact as condition is neither abiding nor non-abiding. Why? Subhūti, because the nature of the dharma element is itself the emptiness of the nature of the dharma element, through the nature of the feelings arising from mind contact as condition being the emptiness of the nature of the feelings arising from mind contact as condition.
Subhūti, just as the nature of the earth element is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the earth element is neither abiding nor non-abiding. Why? Subhūti, because the nature of the earth element is itself the emptiness of the nature of the earth element.
Subhūti, just as the nature of the water, fire, wind, space, and consciousness elements is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the water, fire, wind, space, and consciousness elements is neither abiding nor non-abiding. Why? Subhūti, because the nature of the water, fire, wind, space, and consciousness elements is itself the emptiness of the nature of the water, fire, wind, space, and consciousness elements.
Subhūti, just as the nature of the noble truth of suffering is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the noble truth of suffering is neither abiding nor non-abiding. Why? Subhūti, because the nature of the noble truth of suffering is itself the emptiness of the nature of the noble truth of suffering.
Subhūti, just as the nature of the noble truths of origination, cessation, and the path is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the noble truths of origination, cessation, and the path is neither abiding nor non-abiding. Why? Subhūti, because the nature of the noble truths of origination, cessation, and the path is itself the emptiness of the nature of the noble truths of origination, cessation, and the path.
Subhūti, just as the nature of ignorance is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of ignorance is neither abiding nor non-abiding. Why? Subhūti, because the nature of ignorance is itself the emptiness of the nature of ignorance.
Subhūti, just as the nature of formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of formations through the nature of aging-and-death with sorrow, lamentation, pain, grief, and despair is neither abiding nor non-abiding. Why? Subhūti, because the nature of formations is itself the emptiness of the nature of formations, through the nature of aging-and-death with sorrow, lamentation, pain, grief, and despair being the emptiness of the nature of aging-and-death with sorrow, lamentation, pain, grief, and despair.
Subhūti, just as the nature of a magical illusion is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of a magical illusion is neither abiding nor non-abiding. Why? Subhūti, because the nature of a magical illusion is itself the emptiness of the nature of a magical illusion.
Subhūti, just as the nature of dream-states, reflected images, echoes, reflections of light, flowers in empty space, mirages, phantom cities, and magical transformations is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of dream-states through the nature of magical transformations is neither abiding nor non-abiding. Why? Subhūti, because the nature of dream-states is itself the emptiness of the nature of dream-states, through the nature of magical transformations being the emptiness of the nature of magical transformations.
Subhūti, just as the nature of inner emptiness is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of inner emptiness is neither abiding nor non-abiding. Why? Subhūti, because the nature of inner emptiness is itself the emptiness of the nature of inner emptiness.
Subhūti, just as the nature of outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of outer emptiness through the nature of emptiness of non-nature-self-nature is neither abiding nor non-abiding. Why? Subhūti, because the nature of outer emptiness is itself the emptiness of the nature of outer emptiness, through the nature of emptiness of non-nature-self-nature being the emptiness of the nature of emptiness of non-nature-self-nature.
Subhūti, just as the nature of the perfection of generosity is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the perfection of generosity is neither abiding nor non-abiding. Why? Subhūti, because the nature of the perfection of generosity is itself the emptiness of the nature of the perfection of generosity.
Subhūti, just as the nature of the perfections of pure precepts, patience, energy, meditation, and wisdom is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the perfections of pure precepts, patience, energy, meditation, and wisdom is neither abiding nor non-abiding. Why? Subhūti, because the nature of the perfections of pure precepts, patience, energy, meditation, and wisdom is itself the emptiness of the nature of the perfections of pure precepts, patience, energy, meditation, and wisdom.
Subhūti, just as the nature of the four dhyānas is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the four dhyānas is neither abiding nor non-abiding. Why? Subhūti, because the nature of the four dhyānas is itself the emptiness of the nature of the four dhyānas.
Subhūti, just as the nature of the four immeasurables and the four formless concentrations is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the four immeasurables and the four formless concentrations is neither abiding nor non-abiding. Why? Subhūti, because the nature of the four immeasurables and the four formless concentrations is itself the emptiness of the nature of the four immeasurables and the four formless concentrations.
Subhūti, just as the nature of the four foundations of mindfulness is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the four foundations of mindfulness is neither abiding nor non-abiding. Why? Subhūti, because the nature of the four foundations of mindfulness is itself the emptiness of the nature of the four foundations of mindfulness.
Subhūti, just as the nature of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the four right efforts through the nature of the noble eightfold path is neither abiding nor non-abiding. Why? Subhūti, because the nature of the four right efforts is itself the emptiness of the nature of the four right efforts, through the nature of the noble eightfold path being the emptiness of the nature of the noble eightfold path.
Subhūti, just as the nature of the dharma gate of liberation through emptiness is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the dharma gate of liberation through emptiness is neither abiding nor non-abiding. Why? Subhūti, because the nature of the dharma gate of liberation through emptiness is itself the emptiness of the nature of the dharma gate of liberation through emptiness.
Subhūti, just as the nature of the dharma gates of liberation through signlessness and wishlessness is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the dharma gates of liberation through signlessness and wishlessness is neither abiding nor non-abiding. Why? Subhūti, because the nature of the dharma gates of liberation through signlessness and wishlessness is itself the emptiness of the nature of the dharma gates of liberation through signlessness and wishlessness.
Subhūti, just as the nature of the five kinds of eyes is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the five kinds of eyes is neither abiding nor non-abiding. Why? Subhūti, because the nature of the five kinds of eyes is itself the emptiness of the nature of the five kinds of eyes.
Subhūti, just as the nature of the six supernatural powers is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the six supernatural powers is neither abiding nor non-abiding. Why? Subhūti, because the nature of the six supernatural powers is itself the emptiness of the nature of the six supernatural powers.
Subhūti, just as the nature of the ten powers of the Buddha is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the ten powers of the Buddha is neither abiding nor non-abiding. Why? Subhūti, because the nature of the ten powers of the Buddha is itself the emptiness of the nature of the ten powers of the Buddha.
Subhūti, just as the nature of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the ten powers of the Buddha through the nature of the wisdom of all aspects is neither abiding nor non-abiding. Why? Subhūti, because the nature of the ten powers of the Buddha is itself the emptiness of the nature of the ten powers of the Buddha, through the nature of the wisdom of all aspects being the emptiness of the nature of the wisdom of all aspects.
Subhūti, just as the nature of the stream-enterer who enters an evil path is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the stream-enterer who enters an evil path is neither abiding nor non-abiding. Why? Subhūti, because the nature of the stream-enterer who enters an evil path is itself the emptiness of the nature of the stream-enterer who enters an evil path.
Subhūti, just as the nature of the once-returner who returns many times, the non-returner who enters the desire realm, the Great Bodhisattva born for self-benefit, the arhat, pratyekabuddha, and perfectly enlightened Buddha reborn in a future life is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the once-returner who returns many times through the nature of the perfectly enlightened Buddha reborn in a future life is neither abiding nor non-abiding. Why? Subhūti, because the nature of the once-returner who returns many times is itself the emptiness of the nature of the once-returner who returns many times, through the nature of the perfectly enlightened Buddha reborn in a future life being the emptiness of the nature of the perfectly enlightened Buddha reborn in a future life.
Subhūti, just as the nature of the stream-entry path and stream-entry fruit is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the stream-entry path and stream-entry fruit is neither abiding nor non-abiding. Why? Subhūti, because the nature of the stream-entry path and stream-entry fruit is itself the emptiness of the nature of the stream-entry path and stream-entry fruit.
Subhūti, just as the nature of the once-return path, once-return fruit, non-return path, non-return fruit, arhat path, arhat fruit, pratyekabuddha path, pratyekabuddha fruit, bodhisattva, and tathāgata is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of the once-return path and once-return fruit through the nature of the tathāgata is neither abiding nor non-abiding. Why? Subhūti, because the nature of the once-return path and once-return fruit is itself the emptiness of the nature of the once-return path and once-return fruit, through the nature of the tathāgata being the emptiness of the nature of the tathāgata.
Subhūti, just as the nature of names, conceptual designations, verbal expressions, and speech is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of names, conceptual designations, verbal expressions, and speech is neither abiding nor non-abiding. Why? Subhūti, because the nature of names, conceptual designations, verbal expressions, and speech is itself the emptiness of the nature of names, conceptual designations, verbal expressions, and speech.
Subhūti, just as the nature of non-arising, non-cessation, non-defilement, non-purity, signlessness, and the unconditioned is not abiding and not non-abiding — the Great Vehicle is the same: not abiding and not non-abiding. Why? Because the nature of non-arising, non-cessation, non-defilement, non-purity, signlessness, and the unconditioned is neither abiding nor non-abiding. Why?
Subhūti, because the nature of non-arising, non-cessation, non-defilement, non-purity, signlessness, and the unconditioned is itself the emptiness of the nature of non-arising, non-cessation, non-defilement, non-purity, signlessness, and the unconditioned.
Subhūti, because of this reason, this Great Vehicle, although having entirely no place of abiding, yet abides in having no place of abiding.
Furthermore, Subhūti, you ask: who is it that appears by relying on that Great Vehicle?
Subhūti, there is entirely no one who appears by relying on that Great Vehicle. Why? Because whether the support being relied upon and the one who relies, whether through this reason and this cause, the place of appearance, the place of going, together with the time of appearing and the time of going — all of these are without ownership and entirely ungraspable. Why? Subhūti, all dharmas are without ownership and entirely ungraspable, ultimately pure — in this way, how could one say there is a support being relied upon, a person relying, an appearing, a going, and a time of appearing, a time of going?
Subhūti, know that the self has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, sentient being, life-force, birth, growth, development, the one who transmigrates, the mind-born, the youth, the capacity to act, the capacity to make others act, the capacity to create karma, the capacity to make others create karma, the capacity to receive karmic retribution, the capacity to make others receive karmic retribution, the knower, the seer — all are without ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because all are ultimately pure.
Subhūti, know that suchness has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, the inconceivable, empty space, cessation, departure, extinction, non-nature, signlessness, non-construction, non-action, peace, tranquility, dharma-fixed, dharma-abiding, original non-existence, and ultimate reality — all are without ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because all are ultimately pure.
Subhūti, know that form has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, feelings, perceptions, formations, and consciousness are all without ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the eye base has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the ear, nose, tongue, body, and mind bases are all without ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the form base has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the sound, smell, taste, touch, and dharma bases are all without ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the eye element has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition are all without ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the ear element has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition are all without ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the nose element has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition are all without ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the tongue element has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition are all without ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the body element has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition are all without ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.
Subhūti, know that the mind element has no ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped. Why? Because it is ultimately pure. Likewise, the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition are all without ownership and so cannot be grasped. The one who relies on the Great Vehicle also cannot be grasped, because it is ultimately pure.