THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 57
Chapter 16: PRAISING THE GREAT VEHICLE (2)
Furthermore, Subhūti, if suchness had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because suchness does not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the dharma realm, dharma nature, nature of non-falsity, non-alteration, equality, separation from birth, the inconceivable realm, 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 had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the dharma realm through the ultimate reality do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if inner emptiness had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because inner emptiness does not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if 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 had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because outer emptiness through emptiness of non-nature-self-nature do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the perfection of generosity had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the perfection of generosity does not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the perfections of pure precepts, patience, energy, meditation, and wisdom had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the perfections of pure precepts, patience, energy, meditation, and wisdom do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the four dhyānas had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the four dhyānas do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the four immeasurables and the four formless concentrations had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the four immeasurables and the four formless concentrations do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the four foundations of mindfulness had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the four foundations of mindfulness do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the four right efforts through the noble eightfold path do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the dharma gate of liberation through emptiness had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the dharma gate of liberation through emptiness does not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the dharma gates of liberation through signlessness and wishlessness had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the dharma gates of liberation through signlessness and wishlessness do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the five kinds of eyes had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the five kinds of eyes do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the six supernatural powers had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the six supernatural powers do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the ten powers of the Buddha had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the ten powers of the Buddha do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if 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 all had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the four fearlessnesses through the wisdom of all aspects do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the ten stages of the Bodhisattva had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the ten stages of the Bodhisattva do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the dharmas at the stages of the Lineage, Eighth, Stream-entry, Once-return, Non-return, Arhat, Pratyekabuddha, Great Bodhisattva, and Perfectly Enlightened Buddha all had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the dharmas at the Lineage Stage through the dharmas of the Perfectly Enlightened Buddha do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the pudgala of the stage of Pure Contemplation had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the pudgala of the stage of Pure Contemplation does not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the pudgalas of the Lineage Stage, Stream-entry, Non-return, Arhat, Pratyekabuddha, Great Bodhisattva, and Perfectly Enlightened Buddha had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the pudgalas of the Lineage Stage through the Perfectly Enlightened Buddha do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if all the gods, humans, and asuras in the world had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because all the gods, humans, and asuras in the world do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the minds arising in the Great Bodhisattva from the moment of first giving rise to the aspiration through to sitting on the wondrous Bodhi seat had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the minds arising in the Great Bodhisattva from the moment of first giving rise to the aspiration through to sitting on the wondrous Bodhi seat do not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the diamond-like wisdom of the Great Bodhisattva had a true nature, then this Great Vehicle would not be supreme, wondrous, and would not surpass all gods, humans, and asuras in the world. But because the diamond-like wisdom of the Great Bodhisattva does not have a true nature, this Great Vehicle is supreme, wondrous, and surpasses all gods, humans, and asuras in the world.
Subhūti, if the object to be severed by the diamond-like wisdom in the Great Bodhisattva — the continuum of affliction-tendencies — had a true nature, then the subject severing of the diamond-like wisdom in the Great Bodhisattva could not penetrate to the fact that all those things have no self-nature; having severed, one would attain the wisdom of all-knowing. But because the object to be severed by the diamond-like wisdom in the Great Bodhisattva — the continuum of affliction-tendencies — does not have a true nature, this diamond-like severing wisdom is capable of penetrating to the fact that all those things entirely have no self-nature; having severed, one attains the wisdom of all-knowing.
Subhūti, if the adornments of the body of the Tathāgata, Worthy, Perfectly Enlightened One — the thirty-two marks of a great being and the eighty accompanying signs of excellence — had a true nature, then the majestic glory and wondrous virtue of the Tathāgatas, Worthy, Perfectly Enlightened Ones would not surpass all gods, humans, and asuras in the world. But because the adornments of the body of the Tathāgata, Worthy, Perfectly Enlightened One — the thirty-two marks of a great being and the eighty accompanying signs of excellence — do not have a true nature, the majestic glory and wondrous virtue of the Tathāgatas, Worthy, Perfectly Enlightened Ones do surpass all gods, humans, and asuras in the world.
Subhūti, if the radiating halos of light of the Tathāgata, Worthy, Perfectly Enlightened One had a true nature, then the radiating halos of light of the Tathāgata, Worthy, Perfectly Enlightened One could not illuminate throughout all the countless buddha-worlds in the ten directions. But because the radiating halos of light of the Tathāgata, Worthy, Perfectly Enlightened One do not have a true nature, the radiating halos of light of the Tathāgata, Worthy, Perfectly Enlightened One are all capable of illuminating throughout all the countless buddha-worlds in the ten directions.
Subhūti, if the sixty kinds of beautiful and wondrous voice of the Tathāgata, Worthy, Perfectly Enlightened One had a true nature, then the Tathāgata, Worthy, Perfectly Enlightened One, possessed of those sixty kinds of beautiful and wondrous voice, could not proclaim and teach throughout immeasurable, innumerable hundreds of thousands, millions of the buddha-worlds in the ten directions. But because the sixty kinds of beautiful and wondrous voice of the Tathāgatas, Worthy, Perfectly Enlightened Ones do not have a true nature, the Tathāgatas, Worthy, Perfectly Enlightened Ones, fully equipped with all sixty kinds of beautiful and wondrous voice, are all capable of proclaiming and teaching throughout immeasurable, innumerable hundreds of thousands, millions of buddha-worlds in the ten directions.
Subhūti, if the turning of the dharma wheel by the Tathāgatas, Worthy, Perfectly Enlightened Ones had a true nature, then the turning of the dharma wheel by the Tathāgatas, Worthy, Perfectly Enlightened Ones would not be supremely pure, and it would not be true that all the śramaṇas, brāhmaṇas, gods, māras, brahmās, and others in the world are unable to turn it likewise. But because the turning of the dharma wheel by the Tathāgatas, Worthy, Perfectly Enlightened Ones does not have a true nature, the turning of the dharma wheel by the Tathāgatas, Worthy, Perfectly Enlightened Ones is supremely pure, and all the śramaṇas, brāhmaṇas, gods, māras, brahmās, and others in the world are entirely incapable of turning the dharma wheel in the same way.
Subhūti, if the sentient beings who receive the turning of the wondrous dharma wheel by the Tathāgatas, Worthy, Perfectly Enlightened Ones had a true nature, then the turning of the dharma wheel by the Tathāgatas, Worthy, Perfectly Enlightened Ones could not cause those sentient beings, with respect to the wondrous realm of nirvāṇa without remainder, to have already entered, to be entering, or to be about to enter nirvāṇa. But because the sentient beings who receive the turning of the wondrous dharma wheel by the Tathāgatas, Worthy, Perfectly Enlightened Ones do not have a true nature, the turning of the dharma wheel by the Tathāgatas, Worthy, Perfectly Enlightened Ones is capable of causing those sentient beings, with respect to the wondrous realm of nirvāṇa without remainder, to have already entered, to be entering, and to be about to enter nirvāṇa.
Subhūti, because of these immeasurably many causes and conditions, one says the Great Vehicle is the most supreme, the most wondrous, surpassing all gods, humans, and asuras in the world.
Furthermore, Subhūti, you say that the Great Vehicle equals empty space? Well said, well said, just as you have spoken! Why? Subhūti, just as empty space has no divisible boundary of the directions East, West, South, North, the four intermediate directions, above, and below that can be obtained — so too the Great Vehicle has no divisible boundary of the directions East, West, South, North, the four intermediate directions, above, and below that can be obtained. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space has no form-characteristics of long, short, square, round, high, low, curved, and straight that can be obtained — so too the Great Vehicle has no form-characteristics of long, short, square, round, high, low, curved, and straight that can be obtained. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space has no clear manifestations of colors such as blue, yellow, red, white, black, purple, light blue, and so on that can be obtained — so too the Great Vehicle has no clear manifestations of colors such as blue, yellow, red, white, black, purple, light blue, and so on that can be obtained. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space is neither past, future, nor present — so too the Great Vehicle is neither past, future, nor present. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space does not increase, decrease, advance, or retreat — so too the Great Vehicle does not increase, decrease, advance, or retreat. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space is neither defiled nor pure — so too the Great Vehicle is neither defiled nor pure. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space does not arise, cease, abide, or change — so too the Great Vehicle does not arise, cease, abide, or change. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space is neither wholesome, nor unwholesome, nor determinate, nor indeterminate — so too the Great Vehicle is neither wholesome, nor unwholesome, nor determinate, nor indeterminate. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space is neither seen, heard, sensed, nor cognized — so too the Great Vehicle is neither seen, heard, sensed, nor cognized. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space is neither an object of knowledge nor an object of attainment — so too the Great Vehicle is neither an object of knowledge nor an object of attainment. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space is not fully known, not permanently abandoned, not realized, not cultivated — so too the Great Vehicle is not fully known, not permanently abandoned, not realized, not cultivated. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space is neither ripening nor having dharmas of ripening — so too the Great Vehicle is neither ripening nor having dharmas of ripening. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space has no dharmas of greed and no dharmas of departing from greed — so too the Great Vehicle has no dharmas of greed and no dharmas of departing from greed. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space has no dharmas of hatred and no dharmas of departing from hatred — so too the Great Vehicle has no dharmas of hatred and no dharmas of departing from hatred. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space has no dharmas of delusion and no dharmas of departing from delusion — so too the Great Vehicle has no dharmas of delusion and no dharmas of departing from delusion. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space does not fall into the desire realm, form realm, or formless realm — so too the Great Vehicle does not fall into the desire realm, form realm, or formless realm. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space does not have a first aspiration that can be obtained, through not having a tenth aspiration that can be obtained — so too the Great Vehicle does not have a first aspiration that can be obtained, through not having a tenth aspiration that can be obtained. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space does not have the stages of Pure Contemplation, Lineage, Eighth, Complete Seeing, Diminished Defilement, Freedom from Desire, Already-Accomplished, Pratyekabuddha, Bodhisattva, and Tathāgata that can be obtained — so too the Great Vehicle does not have the stages of Pure Contemplation through the stage of the Tathāgata that can be obtained. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space does not have the stream-entry path, stream-entry fruit, once-return path, once-return fruit, non-return path, non-return fruit, arhat path, arhat fruit, pratyekabuddha path, pratyekabuddha fruit, bodhisattva, and tathāgata that can be obtained — so too the Great Vehicle does not have the stream-entry path and stream-entry fruit through bodhisattva and tathāgata that can be obtained. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space does not have the stages of Śrāvaka, Pratyekabuddha, and Perfectly Enlightened One that can be obtained — so too the Great Vehicle does not have the stages of Śrāvaka, Pratyekabuddha, and Perfectly Enlightened One that can be obtained. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space is neither material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant, neither concordant nor non-concordant — so too the Great Vehicle is neither material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant, neither concordant nor non-concordant. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space is neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure — so too the Great Vehicle is neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space is neither empty nor non-empty, neither with sign nor without sign, neither with wish nor without wish — so too the Great Vehicle is neither empty nor non-empty, neither with sign nor without sign, neither with wish nor without wish. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space is neither tranquil nor non-tranquil, neither remote nor non-remote — so too the Great Vehicle is neither tranquil nor non-tranquil, neither remote nor non-remote. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space is neither bright nor dark — so too the Great Vehicle is neither bright nor dark. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space is neither aggregate, base, nor element, nor departing from aggregate, base, and element — so too the Great Vehicle is neither aggregate, base, nor element, nor departing from aggregate, base, and element. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space is neither attainable nor unattainable — so too the Great Vehicle is neither attainable nor unattainable. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, furthermore, just as empty space is neither expressible in speech nor inexpressible in speech — so too the Great Vehicle is neither expressible in speech nor inexpressible in speech. Therefore one says the Great Vehicle and empty space are equal to each other.
Subhūti, because of these immeasurably many causes and conditions, one says the Great Vehicle and empty space are equal to each other.
Furthermore, Subhūti, you say that 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? Well said, well said, just as you have spoken! Why? Subhūti, because sentient beings have no ownership, know that empty space also has no ownership. Because empty space has no ownership, know that the Great Vehicle also has 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 whether sentient beings, or empty space, or the Great Vehicle — all have no ownership and so cannot be grasped.
Furthermore, Subhūti, because sentient beings are immeasurable, incalculable, and boundless, know that empty space is also immeasurable, incalculable, and boundless. Because empty space is immeasurable, incalculable, and boundless, know that the Great Vehicle is also immeasurable, incalculable, and boundless. Because of this meaning, one says the Great Vehicle is capable of encompassing all immeasurable, incalculable, and boundless sentient beings. Why? Subhūti, because sentient beings are immeasurable, incalculable, and boundless; empty space is immeasurable, incalculable, and boundless; the Great Vehicle is immeasurable, incalculable, and boundless — therefore all have no ownership and so cannot be grasped.
Furthermore, Subhūti, because sentient beings 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 sentient beings, 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 has no ownership, sentient beings also have no ownership. Because sentient beings have no ownership, the life-force also has no ownership. Because the life-force has no ownership, birth also has no ownership. Because birth has no ownership, nourishment also has no ownership. Because nourishment has no ownership, growth also has no ownership. Because growth has no ownership, the transmigrator also has no ownership. Because the transmigrator has no ownership, the mind-born also has no ownership. Because the mind-born has no ownership, the youth also has no ownership. Because the youth has no ownership, the doer also has no ownership. Because the doer has no ownership, the one who makes others do also has no ownership. Because the one who makes others do has no ownership, the karma-creator also has no ownership. Because the karma-creator has no ownership, the one who makes others create karma also has no ownership. Because the one who makes others create karma has no ownership, the receiver of karmic retribution also has no ownership. Because the receiver of karmic retribution has no ownership, the one who makes others receive karmic retribution also has no ownership. Because the one who makes others receive karmic retribution has no ownership, the knower also has no ownership. Because the knower has no ownership, the seer also has no ownership. Because the seer 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, 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, suchness also has no ownership. Because suchness has no ownership, the dharma realm also has no ownership. Because the dharma realm has no ownership, the dharma nature also has no ownership. Because the dharma nature has no ownership, the nature of non-falsity also has no ownership. Because the nature of non-falsity has no ownership, the nature of non-alteration also has no ownership. Because the nature of non-alteration has no ownership, the nature of equality also has no ownership. Because the nature of equality has no ownership, the nature of separation from birth also has no ownership. Because the nature of separation from birth has no ownership, the inconceivable realm also has no ownership. Because the inconceivable realm has no ownership, the realm of empty space also has no ownership. Because the realm of empty space has no ownership, the realm of cessation also has no ownership. Because the realm of cessation has no ownership, the realm of departure also has no ownership. Because the realm of departure has no ownership, the realm of extinction also has no ownership. Because the realm of extinction has no ownership, the realm of non-nature also has no ownership. Because the realm of non-nature has no ownership, the realm of signlessness also has no ownership. Because the realm of signlessness has no ownership, the realm of non-construction also has no ownership. Because the realm of non-construction has no ownership, the realm of the unconditioned also has no ownership. Because the realm of the unconditioned has no ownership, the realm of peace also has no ownership. Because the realm of peace has no ownership, the realm of tranquility also has no ownership. Because the realm of tranquility has no ownership, the dharma-fixed also has no ownership. Because the dharma-fixed has no ownership, the dharma-abiding also has no ownership. Because the dharma-abiding has no ownership, original non-existence also has no ownership. Because original non-existence has no ownership, the ultimate reality also has no ownership. Because the ultimate reality 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 suchness through the ultimate reality, or empty space, the Great Vehicle, the immeasurable, the incalculable, the boundless, all dharmas — all have no ownership and cannot be grasped.
Furthermore, Subhūti, because the self through the seer has no ownership, form also has no ownership. Because form has no ownership, feeling also has no ownership. Because feeling has no ownership, perception also has no ownership. Because perception has no ownership, formation also has no ownership. Because formation has no ownership, consciousness also has no ownership. Because consciousness 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 form, feeling, perception, formation, consciousness, 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 eye base also has no ownership. Because the eye base has no ownership, the ear base also has no ownership. Because the ear base has no ownership, the nose base also has no ownership. Because the nose base has no ownership, the tongue base also has no ownership. Because the tongue base has no ownership, the body base also has no ownership. Because the body base has no ownership, the mind base also has no ownership. Because the mind base 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 eye, ear, nose, tongue, body, and mind bases, 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 form base also has no ownership. Because the form base has no ownership, the sound base also has no ownership. Because the sound base has no ownership, the smell base also has no ownership. Because the smell base has no ownership, the taste base also has no ownership. Because the taste base has no ownership, the touch base also has no ownership. Because the touch base has no ownership, the dharma base also has no ownership. Because the dharma base 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 form, sound, smell, taste, touch, and dharma bases, 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 eye element also has no ownership. Because the eye element has no ownership, the form element also has no ownership. Because the form element has no ownership, the eye consciousness element also has no ownership. Because the eye consciousness element has no ownership, eye contact also has no ownership. Because eye contact has no ownership, the feelings arising from eye contact as condition also have no ownership. Because the feelings arising from eye contact as condition 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 eye element through the feelings arising from eye contact as condition, 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 ear element also has no ownership. Because the ear element has no ownership, the sound element also has no ownership. Because the sound element has no ownership, the ear consciousness element also has no ownership. Because the ear consciousness element has no ownership, ear contact also has no ownership. Because ear contact has no ownership, the feelings arising from ear contact as condition also have no ownership. Because the feelings arising from ear contact as condition 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 ear element through the feelings arising from ear contact as condition, 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 nose element also has no ownership. Because the nose element has no ownership, the smell element also has no ownership. Because the smell element has no ownership, the nose consciousness element also has no ownership. Because the nose consciousness element has no ownership, nose contact also has no ownership. Because nose contact has no ownership, the feelings arising from nose contact as condition also have no ownership. Because the feelings arising from nose contact as condition 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 nose element through the feelings arising from nose contact as condition, 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 tongue element also has no ownership. Because the tongue element has no ownership, the taste element also has no ownership. Because the taste element has no ownership, the tongue consciousness element also has no ownership. Because the tongue consciousness element has no ownership, tongue contact also has no ownership. Because tongue contact has no ownership, the feelings arising from tongue contact as condition also have no ownership. Because the feelings arising from tongue contact as condition 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 tongue element through the feelings arising from tongue contact as condition, 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 body element also has no ownership. Because the body element has no ownership, the touch element also has no ownership. Because the touch element has no ownership, the body consciousness element also has no ownership. Because the body consciousness element has no ownership, body contact also has no ownership. Because body contact has no ownership, the feelings arising from body contact as condition also have no ownership. Because the feelings arising from body contact as condition 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 body element through the feelings arising from body contact as condition, 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 mind element also has no ownership. Because the mind element has no ownership, the dharma element also has no ownership. Because the dharma element has no ownership, the mind consciousness element also has no ownership. Because the mind consciousness element has no ownership, mind contact also has no ownership. Because mind contact has no ownership, the feelings arising from mind contact as condition also have no ownership. Because the feelings arising from mind contact as condition 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 mind element through the feelings arising from mind contact as condition, 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 earth element also has no ownership. Because the earth element has no ownership, the water element also has no ownership. Because the water element has no ownership, the fire element also has no ownership. Because the fire element has no ownership, the wind element also has no ownership. Because the wind element has no ownership, the consciousness element also has no ownership. Because the consciousness element 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 earth, water, fire, wind, space, and consciousness elements, 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 noble truth of suffering also has no ownership. Because the noble truth of suffering has no ownership, the noble truth of origination also has no ownership. Because the noble truth of origination has no ownership, the noble truth of cessation also has no ownership. Because the noble truth of cessation has no ownership, the noble truth of the path also has no ownership. Because the noble truth of the 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 noble truths of suffering, origination, cessation, and the 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, ignorance also has no ownership. Because ignorance has no ownership, formations also have no ownership. Because formations have no ownership, consciousness also has no ownership. Because consciousness has no ownership, name-and-form also has no ownership. Because name-and-form has no ownership, the six bases also have no ownership. Because the six bases have no ownership, contact also has no ownership. Because contact has no ownership, feeling also has no ownership. Because feeling has no ownership, craving also has no ownership. Because craving has no ownership, clinging also has no ownership. Because clinging has no ownership, becoming also has no ownership. Because becoming has no ownership, birth also has no ownership. Because birth has no ownership, aging-and-death with sorrow, lamentation, pain, grief, and despair also have no ownership. Because aging-and-death with sorrow, lamentation, pain, grief, and despair 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 ignorance through aging-and-death with sorrow, lamentation, pain, grief, and despair, or empty space, the Great Vehicle, the immeasurable, the incalculable, the boundless, and all dharmas all have no ownership and cannot be grasped.