THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 58
Chapter 16: PRAISING THE GREAT VEHICLE (3)
Furthermore, Subhūti, because the self through the seer has no ownership, inner emptiness also has no ownership. Because inner emptiness has no ownership, outer emptiness also has no ownership. Because outer emptiness has no ownership, inner-and-outer emptiness also has no ownership. Because inner-and-outer emptiness has no ownership, emptiness of emptiness also has no ownership. Because emptiness of emptiness has no ownership, great emptiness also has no ownership. Because great emptiness has no ownership, ultimate emptiness also has no ownership. Because ultimate emptiness has no ownership, emptiness of conditioned phenomena also has no ownership. Because emptiness of conditioned phenomena has no ownership, emptiness of unconditioned phenomena also has no ownership. Because emptiness of unconditioned phenomena has no ownership, absolute emptiness also has no ownership. Because absolute emptiness has no ownership, boundless emptiness also has no ownership. Because boundless emptiness has no ownership, scattered emptiness also has no ownership. Because scattered emptiness has no ownership, emptiness without change also has no ownership. Because emptiness without change has no ownership, emptiness of inherent nature also has no ownership. Because emptiness of inherent nature has no ownership, emptiness of individual characteristics also has no ownership. Because emptiness of individual characteristics has no ownership, emptiness of shared characteristics also has no ownership. Because emptiness of shared characteristics has no ownership, emptiness of all phenomena also has no ownership. Because emptiness of all phenomena has no ownership, emptiness of the ungraspable also has no ownership. Because emptiness of the ungraspable has no ownership, emptiness of non-nature also has no ownership. Because emptiness of non-nature has no ownership, emptiness of self-nature also has no ownership. Because emptiness of self-nature has no ownership, emptiness of non-nature-self-nature also has no ownership. Because emptiness of non-nature-self-nature has no ownership, empty space also has no ownership. Because empty space has no ownership, the Great Vehicle also has no ownership. Because the Great Vehicle has no ownership, the immeasurable also has no ownership. Because the immeasurable has no ownership, the incalculable also has no ownership. Because the incalculable has no ownership, the boundless also has no ownership. Because the boundless has no ownership, all dharmas also have no ownership. Because of this meaning, one says the Great Vehicle is capable of encompassing all immeasurable, incalculable, and boundless sentient beings. Why? Subhūti, because the self through the seer, or inner emptiness through emptiness of non-nature-self-nature, or empty space, the Great Vehicle, the immeasurable, the incalculable, the boundless, and all dharmas all have no ownership and cannot be grasped.
Furthermore, Subhūti, because the self through the seer has no ownership, the perfection of generosity also has no ownership. Because the perfection of generosity has no ownership, the perfection of pure precepts also has no ownership. Because the perfection of pure precepts has no ownership, the perfection of patience also has no ownership. Because the perfection of patience has no ownership, the perfection of energy also has no ownership. Because the perfection of energy has no ownership, the perfection of meditation also has no ownership. Because the perfection of meditation has no ownership, the perfection of wisdom also has no ownership. Because the perfection of wisdom has no ownership, empty space also has no ownership. Because empty space has no ownership, the Great Vehicle also has no ownership. Because the Great Vehicle has no ownership, the immeasurable also has no ownership. Because the immeasurable has no ownership, the incalculable also has no ownership. Because the incalculable has no ownership, the boundless also has no ownership. Because the boundless has no ownership, all dharmas also have no ownership. Because of this meaning, one says the Great Vehicle is capable of encompassing all immeasurable, incalculable, and boundless sentient beings. Why? Subhūti, because the self through the seer, or the perfections of generosity, pure precepts, patience, energy, meditation, and wisdom, or empty space, the Great Vehicle, the immeasurable, the incalculable, the boundless, and all dharmas all have no ownership and cannot be grasped.
Furthermore, Subhūti, because the self through the seer has no ownership, the four dhyānas also have no ownership. Because the four dhyānas have no ownership, the four immeasurables also have no ownership. Because the four immeasurables have no ownership, the four formless concentrations also have no ownership. Because the four formless concentrations have no ownership, empty space also has no ownership. Because empty space has no ownership, the Great Vehicle also has no ownership. Because the Great Vehicle has no ownership, the immeasurable also has no ownership. Because the immeasurable has no ownership, the incalculable also has no ownership. Because the incalculable has no ownership, the boundless also has no ownership. Because the boundless has no ownership, all dharmas also have no ownership. Because of this meaning, one says the Great Vehicle is capable of encompassing all immeasurable, incalculable, and boundless sentient beings. Why? Subhūti, because the self through the seer, or the four dhyānas, four immeasurables, and four formless concentrations, or empty space, the Great Vehicle, the immeasurable, the incalculable, the boundless, and all dharmas all have no ownership and cannot be grasped.
Furthermore, Subhūti, because the self through the seer has no ownership, the four foundations of mindfulness also have no ownership. Because the four foundations of mindfulness have no ownership, the four right efforts also have no ownership. Because the four right efforts have no ownership, the four bases of supernatural power also have no ownership. Because the four bases of supernatural power have no ownership, the five spiritual faculties also have no ownership. Because the five spiritual faculties have no ownership, the five powers also have no ownership. Because the five powers have no ownership, the seven factors of enlightenment also have no ownership. Because the seven factors of enlightenment have no ownership, the noble eightfold path also has no ownership. Because the noble eightfold path has no ownership, empty space also has no ownership. Because empty space has no ownership, the Great Vehicle also has no ownership. Because the Great Vehicle has no ownership, the immeasurable also has no ownership. Because the immeasurable has no ownership, the incalculable also has no ownership. Because the incalculable has no ownership, the boundless also has no ownership. Because the boundless has no ownership, all dharmas also have no ownership. Because of this meaning, one says the Great Vehicle is capable of encompassing all immeasurable, incalculable, and boundless sentient beings. Why? Subhūti, because the self through the seer, or the four foundations of mindfulness through the noble eightfold path, or empty space, the Great Vehicle, the immeasurable, the incalculable, the boundless, and all dharmas all have no ownership and cannot be grasped.
Furthermore, Subhūti, because the self through the seer has no ownership, the dharma gate of liberation through emptiness also has no ownership. Because the dharma gate of liberation through emptiness has no ownership, the dharma gate of liberation through signlessness also has no ownership. Because the dharma gate of liberation through signlessness has no ownership, the dharma gate of liberation through wishlessness also has no ownership. Because the dharma gate of liberation through wishlessness has no ownership, empty space also has no ownership. Because empty space has no ownership, the Great Vehicle also has no ownership. Because the Great Vehicle has no ownership, the immeasurable also has no ownership. Because the immeasurable has no ownership, the incalculable also has no ownership. Because the incalculable has no ownership, the boundless also has no ownership. Because the boundless has no ownership, all dharmas also have no ownership. Because of this meaning, one says the Great Vehicle is capable of encompassing all immeasurable, incalculable, and boundless sentient beings. Why? Subhūti, because the self through the seer, or the dharma gates of liberation through emptiness, signlessness, and wishlessness, or empty space, the Great Vehicle, the immeasurable, the incalculable, the boundless, and all dharmas all have no ownership and cannot be grasped.
Furthermore, Subhūti, because the self through the seer has no ownership, the five kinds of eyes also have no ownership. Because the five kinds of eyes have no ownership, the six supernatural powers also have no ownership. Because the six supernatural powers have no ownership, empty space also has no ownership. Because empty space has no ownership, the Great Vehicle also has no ownership. Because the Great Vehicle has no ownership, the immeasurable also has no ownership. Because the immeasurable has no ownership, the incalculable also has no ownership. Because the incalculable has no ownership, the boundless also has no ownership. Because the boundless has no ownership, all dharmas also have no ownership. Because of this meaning, one says the Great Vehicle is capable of encompassing all immeasurable, incalculable, and boundless sentient beings. Why? Subhūti, because the self through the seer, or the five kinds of eyes and six supernatural powers, or empty space, the Great Vehicle, the immeasurable, the incalculable, the boundless, and all dharmas all have no ownership and cannot be grasped.
Furthermore, Subhūti, because the self through the seer has no ownership, the ten powers of the Buddha also have no ownership. Because the ten powers of the Buddha have no ownership, the four fearlessnesses also have no ownership. Because the four fearlessnesses have no ownership, the four unobstructed knowledges also have no ownership. Because the four unobstructed knowledges have no ownership, great loving-kindness also has no ownership. Because great loving-kindness has no ownership, great compassion also has no ownership. Because great compassion has no ownership, great empathetic joy also has no ownership. Because great empathetic joy has no ownership, great equanimity also has no ownership. Because great equanimity has no ownership, the eighteen unshared qualities of the Buddha also have no ownership. Because the eighteen unshared qualities of the Buddha have no ownership, the wisdom of all-knowing also has no ownership. Because the wisdom of all-knowing has no ownership, the wisdom of the aspects of the path also has no ownership. Because the wisdom of the aspects of the path has no ownership, the wisdom of all aspects also has no ownership. Because the wisdom of all aspects has no ownership, empty space also has no ownership. Because empty space has no ownership, the Great Vehicle also has no ownership. Because the Great Vehicle has no ownership, the immeasurable also has no ownership. Because the immeasurable has no ownership, the incalculable also has no ownership. Because the incalculable has no ownership, the boundless also has no ownership. Because the boundless has no ownership, all dharmas also have no ownership. Because of this meaning, one says the Great Vehicle is capable of encompassing all immeasurable, incalculable, and boundless sentient beings. Why? Subhūti, because the self through the seer, or the ten powers of the Buddha through the wisdom of all aspects, or empty space, the Great Vehicle, the immeasurable, the incalculable, the boundless, and all dharmas all have no ownership and cannot be grasped.
Furthermore, Subhūti, because the self through the seer has no ownership, the stage of Extreme Joy also has no ownership. Because the stage of Extreme Joy has no ownership, the stage of Stainless also has no ownership. Because the stage of Stainless has no ownership, the stage of Luminous also has no ownership. Because the stage of Luminous has no ownership, the stage of Radiant Wisdom also has no ownership. Because the stage of Radiant Wisdom has no ownership, the stage of Difficult to Conquer also has no ownership. Because the stage of Difficult to Conquer has no ownership, the stage of Manifest also has no ownership. Because the stage of Manifest has no ownership, the stage of Far-Reaching also has no ownership. Because the stage of Far-Reaching has no ownership, the stage of Immovable also has no ownership. Because the stage of Immovable has no ownership, the stage of Excellent Wisdom also has no ownership. Because the stage of Excellent Wisdom has no ownership, the stage of Cloud of Dharma also has no ownership. Because the stage of Cloud of Dharma has no ownership, empty space also has no ownership. Because empty space has no ownership, the Great Vehicle also has no ownership. Because the Great Vehicle has no ownership, the immeasurable also has no ownership. Because the immeasurable has no ownership, the incalculable also has no ownership. Because the incalculable has no ownership, the boundless also has no ownership. Because the boundless has no ownership, all dharmas also have no ownership. Because of this meaning, one says the Great Vehicle is capable of encompassing all immeasurable, incalculable, and boundless sentient beings. Why? Subhūti, because the self through the seer, or the stage of Extreme Joy through the stage of Cloud of Dharma, or empty space, the Great Vehicle, the immeasurable, the incalculable, the boundless, and all dharmas all have no ownership and cannot be grasped.
Furthermore, Subhūti, because the self through the seer has no ownership, the stage of Pure Contemplation also has no ownership. Because the stage of Pure Contemplation has no ownership, the Lineage Stage also has no ownership. Because the Lineage Stage has no ownership, the Eighth Stage also has no ownership. Because the Eighth Stage has no ownership, the Stage of Complete Seeing also has no ownership. Because the Stage of Complete Seeing has no ownership, the Stage of Diminished Defilement also has no ownership. Because the Stage of Diminished Defilement has no ownership, the Stage of Freedom from Desire also has no ownership. Because the Stage of Freedom from Desire has no ownership, the Stage of the Already-Accomplished also has no ownership. Because the Stage of the Already-Accomplished has no ownership, the Pratyekabuddha Stage also has no ownership. Because the Pratyekabuddha Stage has no ownership, the Bodhisattva Stage also has no ownership. Because the Bodhisattva Stage has no ownership, the Tathāgata Stage also has no ownership. Because the Tathāgata Stage has no ownership, empty space also has no ownership. Because empty space has no ownership, the Great Vehicle also has no ownership. Because the Great Vehicle has no ownership, the immeasurable also has no ownership. Because the immeasurable has no ownership, the incalculable also has no ownership. Because the incalculable has no ownership, the boundless also has no ownership. Because the boundless has no ownership, all dharmas also have no ownership. Because of this meaning, one says the Great Vehicle is capable of encompassing all immeasurable, incalculable, and boundless sentient beings. Why? Subhūti, because the self through the seer, or the stage of Pure Contemplation through the stage of the Tathāgata, or empty space, the Great Vehicle, the immeasurable, the incalculable, the boundless, and all dharmas all have no ownership and cannot be grasped.
Furthermore, Subhūti, because the self through the seer has no ownership, the stream-entry path also has no ownership. Because the stream-entry path has no ownership, the stream-entry fruit also has no ownership. Because the stream-entry fruit has no ownership, the once-return path also has no ownership. Because the once-return path has no ownership, the once-return fruit also has no ownership. Because the once-return fruit has no ownership, the non-return path also has no ownership. Because the non-return path has no ownership, the non-return fruit also has no ownership. Because the non-return fruit has no ownership, the arhat path also has no ownership. Because the arhat path has no ownership, the arhat fruit also has no ownership. Because the arhat fruit has no ownership, the pratyekabuddha path also has no ownership. Because the pratyekabuddha path has no ownership, the pratyekabuddha fruit also has no ownership. Because the pratyekabuddha fruit has no ownership, the dharma of great bodhi also has no ownership. Because the dharma of great bodhi has no ownership, the dharma of the Perfectly Enlightened Buddha also has no ownership. Because the dharma of the Perfectly Enlightened Buddha has no ownership, empty space also has no ownership. Because empty space has no ownership, the Great Vehicle also has no ownership. Because the Great Vehicle has no ownership, the immeasurable also has no ownership. Because the immeasurable has no ownership, the incalculable also has no ownership. Because the incalculable has no ownership, the boundless also has no ownership. Because the boundless has no ownership, all dharmas also have no ownership. Because of this meaning, one says the Great Vehicle is capable of encompassing all immeasurable, incalculable, and boundless sentient beings. Why? Subhūti, because the self through the seer, or the stream-entry path through the dharma of the Perfectly Enlightened Buddha, or empty space, the Great Vehicle, the immeasurable, the incalculable, the boundless, and all dharmas all have no ownership and cannot be grasped.
Furthermore, Subhūti, because the self through the seer has no ownership, the transmigrator of the stream-entry path also has no ownership. Because the transmigrator of the stream-entry path has no ownership, the transmigrator of the stream-entry fruit also has no ownership. Because the transmigrator of the stream-entry fruit has no ownership, the transmigrator of the once-return path also has no ownership. Because the transmigrator of the once-return path has no ownership, the transmigrator of the once-return fruit also has no ownership. Because the transmigrator of the once-return fruit has no ownership, the transmigrator of the non-return path also has no ownership. Because the transmigrator of the non-return path has no ownership, the transmigrator of the non-return fruit also has no ownership. Because the transmigrator of the non-return fruit has no ownership, the transmigrator of the arhat path also has no ownership. Because the transmigrator of the arhat path has no ownership, the transmigrator of the arhat fruit also has no ownership. Because the transmigrator of the arhat fruit has no ownership, the transmigrator of the pratyekabuddha path also has no ownership. Because the transmigrator of the pratyekabuddha path has no ownership, the transmigrator of the pratyekabuddha fruit also has no ownership. Because the transmigrator of the pratyekabuddha fruit has no ownership, the Great Bodhisattva also has no ownership. Because the Great Bodhisattva has no ownership, the dharma of the Perfectly Enlightened Buddha also has no ownership. Because the dharma of the Perfectly Enlightened Buddha has no ownership, empty space also has no ownership. Because empty space has no ownership, the Great Vehicle also has no ownership. Because the Great Vehicle has no ownership, the immeasurable also has no ownership. Because the immeasurable has no ownership, the incalculable also has no ownership. Because the incalculable has no ownership, the boundless also has no ownership. Because the boundless has no ownership, all dharmas also have no ownership. Because of this meaning, one says the Great Vehicle is capable of encompassing all immeasurable, incalculable, and boundless sentient beings. Why? Subhūti, because the self through the seer, or the transmigrator of the stream-entry path through the dharma of the Perfectly Enlightened Buddha, or empty space, the Great Vehicle, the immeasurable, the incalculable, the boundless, and all dharmas all have no ownership and cannot be grasped.
Furthermore, Subhūti, because the self through the seer has no ownership, the Śrāvaka vehicle also has no ownership. Because the Śrāvaka vehicle has no ownership, the Pratyekabuddha vehicle also has no ownership. Because the Pratyekabuddha vehicle has no ownership, the Perfectly Enlightened vehicle also has no ownership. Because the Perfectly Enlightened vehicle has no ownership, empty space also has no ownership. Because empty space has no ownership, the Great Vehicle also has no ownership. Because the Great Vehicle has no ownership, the immeasurable also has no ownership. Because the immeasurable has no ownership, the incalculable also has no ownership. Because the incalculable has no ownership, the boundless also has no ownership. Because the boundless has no ownership, all dharmas also have no ownership. Because of this meaning, one says the Great Vehicle is capable of encompassing all immeasurable, incalculable, and boundless sentient beings. Why? Subhūti, because the self through the seer, or the Śrāvaka vehicle, Pratyekabuddha vehicle, and Perfectly Enlightened vehicle, or empty space, the Great Vehicle, the immeasurable, the incalculable, the boundless, and all dharmas all have no ownership and cannot be grasped.
Furthermore, Subhūti, because the self through the seer has no ownership, the transmigrator of the Śrāvaka vehicle also has no ownership. Because the transmigrator of the Śrāvaka vehicle has no ownership, the transmigrator of the Pratyekabuddha vehicle also has no ownership. Because the transmigrator of the Pratyekabuddha vehicle has no ownership, the transmigrator of the Perfectly Enlightened vehicle also has no ownership. Because the transmigrator of the Perfectly Enlightened vehicle has no ownership, empty space also has no ownership. Because empty space has no ownership, the Great Vehicle also has no ownership. Because the Great Vehicle has no ownership, the immeasurable also has no ownership. Because the immeasurable has no ownership, the incalculable also has no ownership. Because the incalculable has no ownership, the boundless also has no ownership. Because the boundless has no ownership, all dharmas also have no ownership. Because of this meaning, one says the Great Vehicle is capable of encompassing all immeasurable, incalculable, and boundless sentient beings. Why? Subhūti, because the self through the seer, or the transmigrators of the Śrāvaka vehicle, Pratyekabuddha vehicle, and Perfectly Enlightened vehicle, or empty space, the Great Vehicle, the immeasurable, the incalculable, the boundless, and all dharmas all have no ownership and cannot be grasped.
Subhūti, know that just as the realm of nirvāṇa is capable of encompassing all immeasurable, incalculable, and boundless sentient beings, so too the Great Vehicle is capable of encompassing all immeasurable, incalculable, and boundless sentient beings.
Subhūti, because of this cause and condition, one says: just as empty space is capable of encompassing all immeasurable, incalculable, and boundless sentient beings, so too the Great Vehicle is capable of encompassing all immeasurable, incalculable, and boundless sentient beings.
Furthermore, Subhūti, you say: just as empty space does not come, go, or abide visibly, so too the Great Vehicle does not come, go, or abide visibly? Well said, well said, just as you have spoken! Why? Subhūti, because all dharmas neither go nor come, nor do they abide. Why? Because whether dharmas are moving or abiding, they cannot be grasped.
Subhūti, form does not come, go, or abide; feelings, perceptions, formations, and consciousness do not come, go, or abide. The inherent nature of form does not come, go, or abide; the inherent nature of feelings, perceptions, formations, and consciousness does not come, go, or abide. The suchness of form does not come, go, or abide; the suchness of feelings, perceptions, formations, and consciousness does not come, go, or abide. The self-nature of form does not come, go, or abide; the self-nature of feelings, perceptions, formations, and consciousness does not come, go, or abide. The individual characteristic of form does not come, go, or abide; the individual characteristic of feelings, perceptions, formations, and consciousness does not come, go, or abide. Why?
Subhūti, because form, feelings, perceptions, formations, and consciousness, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, the eye base does not come, go, or abide; the ear, nose, tongue, body, and mind bases do not come, go, or abide. The inherent nature of the eye base does not come, go, or abide; the inherent nature of the ear, nose, tongue, body, and mind bases does not come, go, or abide. The suchness of the eye base does not come, go, or abide; the suchness of the ear, nose, tongue, body, and mind bases does not come, go, or abide. The self-nature of the eye base does not come, go, or abide; the self-nature of the ear, nose, tongue, body, and mind bases does not come, go, or abide. The individual characteristic of the eye base does not come, go, or abide; the individual characteristic of the ear, nose, tongue, body, and mind bases does not come, go, or abide. Why? Subhūti, because the eye, ear, nose, tongue, body, and mind bases, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, the form base does not come, go, or abide; the sound, smell, taste, touch, and dharma bases do not come, go, or abide. The inherent nature of the form base does not come, go, or abide; the inherent nature of the sound, smell, taste, touch, and dharma bases does not come, go, or abide. The suchness of the form base does not come, go, or abide; the suchness of the sound, smell, taste, touch, and dharma bases does not come, go, or abide. The self-nature of the form base does not come, go, or abide; the self-nature of the sound, smell, taste, touch, and dharma bases does not come, go, or abide. The individual characteristic of the form base does not come, go, or abide; the individual characteristic of the sound, smell, taste, touch, and dharma bases does not come, go, or abide. Why? Subhūti, because the form, sound, smell, taste, touch, and dharma bases, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, the eye element does not come, go, or abide; the form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition do not come, go, or abide. The inherent nature of the eye element does not come, go, or abide; the inherent nature of the form element through the feelings arising from eye contact as condition does not come, go, or abide. The suchness of the eye element does not come, go, or abide; the suchness of the form element through the feelings arising from eye contact as condition does not come, go, or abide. The self-nature of the eye element does not come, go, or abide; the self-nature of the form element through the feelings arising from eye contact as condition does not come, go, or abide. The individual characteristic of the eye element does not come, go, or abide; the individual characteristic of the form element through the feelings arising from eye contact as condition does not come, go, or abide. Why? Subhūti, because the eye element, form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, the ear element does not come, go, or abide; the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition do not come, go, or abide. The inherent nature of the ear element does not come, go, or abide; the inherent nature of the sound element through the feelings arising from ear contact as condition does not come, go, or abide. The suchness of the ear element does not come, go, or abide; the suchness of the sound element through the feelings arising from ear contact as condition does not come, go, or abide. The self-nature of the ear element does not come, go, or abide; the self-nature of the sound element through the feelings arising from ear contact as condition does not come, go, or abide. The individual characteristic of the ear element does not come, go, or abide; the individual characteristic of the sound element through the feelings arising from ear contact as condition does not come, go, or abide. Why? Subhūti, because the ear element, sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, the nose element does not come, go, or abide; the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition do not come, go, or abide. The inherent nature of the nose element does not come, go, or abide; the inherent nature of the smell element through the feelings arising from nose contact as condition does not come, go, or abide. The suchness of the nose element does not come, go, or abide; the suchness of the smell element through the feelings arising from nose contact as condition does not come, go, or abide. The self-nature of the nose element does not come, go, or abide; the self-nature of the smell element through the feelings arising from nose contact as condition does not come, go, or abide. The individual characteristic of the nose element does not come, go, or abide; the individual characteristic of the smell element through the feelings arising from nose contact as condition does not come, go, or abide. Why? Subhūti, because the nose element, smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, the tongue element does not come, go, or abide; the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition do not come, go, or abide. The inherent nature of the tongue element does not come, go, or abide; the inherent nature of the taste element through the feelings arising from tongue contact as condition does not come, go, or abide. The suchness of the tongue element does not come, go, or abide; the suchness of the taste element through the feelings arising from tongue contact as condition does not come, go, or abide. The self-nature of the tongue element does not come, go, or abide; the self-nature of the taste element through the feelings arising from tongue contact as condition does not come, go, or abide. The individual characteristic of the tongue element does not come, go, or abide; the individual characteristic of the taste element through the feelings arising from tongue contact as condition does not come, go, or abide. Why? Subhūti, because the tongue element, taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, the body element does not come, go, or abide; the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition do not come, go, or abide. The inherent nature of the body element does not come, go, or abide; the inherent nature of the touch element through the feelings arising from body contact as condition does not come, go, or abide. The suchness of the body element does not come, go, or abide; the suchness of the touch element through the feelings arising from body contact as condition does not come, go, or abide. The self-nature of the body element does not come, go, or abide; the self-nature of the touch element through the feelings arising from body contact as condition does not come, go, or abide. The individual characteristic of the body element does not come, go, or abide; the individual characteristic of the touch element through the feelings arising from body contact as condition does not come, go, or abide. Why? Subhūti, because the body element, touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, the mind element does not come, go, or abide; the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition do not come, go, or abide. The inherent nature of the mind element does not come, go, or abide; the inherent nature of the dharma element through the feelings arising from mind contact as condition does not come, go, or abide. The suchness of the mind element does not come, go, or abide; the suchness of the dharma element through the feelings arising from mind contact as condition does not come, go, or abide. The self-nature of the mind element does not come, go, or abide; the self-nature of the dharma element through the feelings arising from mind contact as condition does not come, go, or abide. The individual characteristic of the mind element does not come, go, or abide; the individual characteristic of the dharma element through the feelings arising from mind contact as condition does not come, go, or abide. Why? Subhūti, because the mind element, dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, the earth element does not come, go, or abide; the water, fire, wind, space, and consciousness elements do not come, go, or abide. The inherent nature of the earth element does not come, go, or abide; the inherent nature of the water, fire, wind, space, and consciousness elements does not come, go, or abide. The suchness of the earth element does not come, go, or abide; the suchness of the water, fire, wind, space, and consciousness elements does not come, go, or abide. The self-nature of the earth element does not come, go, or abide; the self-nature of the water, fire, wind, space, and consciousness elements does not come, go, or abide. The individual characteristic of the earth element does not come, go, or abide; the individual characteristic of the water, fire, wind, space, and consciousness elements does not come, go, or abide. Why? Subhūti, because the earth, water, fire, wind, space, and consciousness elements, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, the noble truth of suffering does not come, go, or abide; the noble truths of origination, cessation, and the path do not come, go, or abide. The inherent nature of the noble truth of suffering does not come, go, or abide; the inherent nature of the noble truths of origination, cessation, and the path does not come, go, or abide. The suchness of the noble truth of suffering does not come, go, or abide; the suchness of the noble truths of origination, cessation, and the path does not come, go, or abide. The self-nature of the noble truth of suffering does not come, go, or abide; the self-nature of the noble truths of origination, cessation, and the path does not come, go, or abide. The individual characteristic of the noble truth of suffering does not come, go, or abide; the individual characteristic of the noble truths of origination, cessation, and the path does not come, go, or abide. Why? Subhūti, because the noble truths of suffering, origination, cessation, and the path, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, ignorance does not come, go, or abide; 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 do not come, go, or abide. The inherent nature of ignorance does not come, go, or abide; the inherent nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair does not come, go, or abide. The suchness of ignorance does not come, go, or abide; the suchness of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair does not come, go, or abide. The self-nature of ignorance does not come, go, or abide; the self-nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair does not come, go, or abide. The individual characteristic of ignorance does not come, go, or abide; the individual characteristic of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair does not come, go, or abide. Why? Subhūti, because ignorance, 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, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, suchness does not come, go, or abide; the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, the inconceivable realm, the realm of empty space, the realm of cessation, the realm of departure, the realm of extinction, the realm of non-nature, the realm of signlessness, the realm of non-construction, the realm of the unconditioned, the realm of peace, the realm of tranquility, dharma-fixed, dharma-abiding, original non-existence, and ultimate reality do not come, go, or abide. The inherent nature of suchness does not come, go, or abide; the inherent nature of the dharma realm through the ultimate reality does not come, go, or abide. The suchness of suchness does not come, go, or abide; the suchness of the dharma realm through the ultimate reality does not come, go, or abide. The self-nature of suchness does not come, go, or abide; the self-nature of the dharma realm through the ultimate reality does not come, go, or abide. The individual characteristic of suchness does not come, go, or abide; the individual characteristic of the dharma realm through the ultimate reality does not come, go, or abide. Why? Subhūti, because suchness through the ultimate reality, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, inner emptiness does not come, go, or abide; 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 do not come, go, or abide. The inherent nature of inner emptiness does not come, go, or abide; the inherent nature of outer emptiness through emptiness of non-nature-self-nature does not come, go, or abide. The suchness of inner emptiness does not come, go, or abide; the suchness of outer emptiness through emptiness of non-nature-self-nature does not come, go, or abide. The self-nature of inner emptiness does not come, go, or abide; the self-nature of outer emptiness through emptiness of non-nature-self-nature does not come, go, or abide. The individual characteristic of inner emptiness does not come, go, or abide; the individual characteristic of outer emptiness through emptiness of non-nature-self-nature does not come, go, or abide. Why? Subhūti, because inner emptiness through emptiness of non-nature-self-nature, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, the perfection of generosity does not come, go, or abide; the perfections of pure precepts, patience, energy, meditation, and wisdom do not come, go, or abide. The inherent nature of the perfection of generosity does not come, go, or abide; the inherent nature of the perfections of pure precepts, patience, energy, meditation, and wisdom does not come, go, or abide. The suchness of the perfection of generosity does not come, go, or abide; the suchness of the perfections of pure precepts, patience, energy, meditation, and wisdom does not come, go, or abide. The self-nature of the perfection of generosity does not come, go, or abide; the self-nature of the perfections of pure precepts, patience, energy, meditation, and wisdom does not come, go, or abide. The individual characteristic of the perfection of generosity does not come, go, or abide; the individual characteristic of the perfections of pure precepts, patience, energy, meditation, and wisdom does not come, go, or abide. Why? Subhūti, because the perfections of generosity, pure precepts, patience, energy, meditation, and wisdom, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, the four dhyānas do not come, go, or abide; the four immeasurables and four formless concentrations do not come, go, or abide. The inherent nature of the four dhyānas does not come, go, or abide; the inherent nature of the four immeasurables and four formless concentrations does not come, go, or abide. The suchness of the four dhyānas does not come, go, or abide; the suchness of the four immeasurables and four formless concentrations does not come, go, or abide. The self-nature of the four dhyānas does not come, go, or abide; the self-nature of the four immeasurables and four formless concentrations does not come, go, or abide. The individual characteristic of the four dhyānas does not come, go, or abide; the individual characteristic of the four immeasurables and four formless concentrations does not come, go, or abide. Why? Subhūti, because the four dhyānas, four immeasurables, and four formless concentrations, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, the four foundations of mindfulness do not come, go, or abide; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path do not come, go, or abide. The inherent nature of the four foundations of mindfulness does not come, go, or abide; the inherent nature of the four right efforts through the noble eightfold path does not come, go, or abide. The suchness of the four foundations of mindfulness does not come, go, or abide; the suchness of the four right efforts through the noble eightfold path does not come, go, or abide. The self-nature of the four foundations of mindfulness does not come, go, or abide; the self-nature of the four right efforts through the noble eightfold path does not come, go, or abide. The individual characteristic of the four foundations of mindfulness does not come, go, or abide; the individual characteristic of the four right efforts through the noble eightfold path does not come, go, or abide. Why? Subhūti, because 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, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.