大般若波羅蜜多經

02

Furthermore, Subhuti! If suchness truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because suchness does not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the inconceivable realm, the realm of empty space, the realm of cessation, the realm of detachment, the realm of extinction, the realm of non-nature, the realm of signlessness, the realm of non-action, the realm of the unconditioned, the realm of peace and security, the realm of quiescence, the fixed order of dharmas, the abiding order of dharmas, original nonexistence, and ultimate reality truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world.

Yet because the dharma realm through ultimate reality do not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If internal emptiness truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because internal emptiness does not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-nature truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world.

Yet because external emptiness through the emptiness of the self-nature of non-nature do not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the perfection of generosity truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the perfection of generosity does not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita do not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the four meditative absorptions truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the four meditative absorptions do not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the four immeasurables and the four formless concentrations truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the four immeasurables and the four formless concentrations do not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the four foundations of mindfulness truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the four foundations of mindfulness do not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the four right efforts through the eightfold noble path do not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the gateway to liberation through emptiness truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the gateway to liberation through emptiness does not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the gateways to liberation through signlessness and wishlessness truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the gateways to liberation through signlessness and wishlessness do not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the five kinds of eyes truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the five kinds of eyes do not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the six superknowledges truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the six superknowledges do not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the ten powers of a Buddha truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the ten powers of a Buddha do not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the four fearlessnesses through the knowledge of all aspects do not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the ten bodhisattva grounds truly possessed intrinsic nature, then this Great Vehicle would not be supreme, would not be wondrous, and would not surpass all devas, humans, asuras, and others in the world. Yet because the ten bodhisattva grounds do not truly possess intrinsic nature, this Great Vehicle is supreme, is wondrous, and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the stage of Pure Contemplation, the stage of the Spiritual Lineage, the stage of the Eighth, the Dharma of stream-entry, the Dharma of once-returning, the Dharma of non-returning, the Dharma of arhatship, the Dharma of a pratyekabuddha, the Dharma of a great bodhisattva, and the Dharma of a Buddha’s perfect, complete enlightenment truly possessed intrinsic nature, then this Great Vehicle would not be the most honored, would not be sublime, and would not surpass all devas, humans, asuras, and others in the world.

Yet because the stage of Pure Contemplation, the stage of the Spiritual Lineage, the stage of the Eighth, and so forth, up to the Dharma of a Buddha’s perfect, complete enlightenment, do not truly possess intrinsic nature, this Great Vehicle is the most honored and sublime and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the pudgala at the stage of Pure Contemplation truly possessed intrinsic nature, then this Great Vehicle would not be the most honored, would not be sublime, and would not surpass all devas, humans, asuras, and others in the world. Yet because the pudgala at the stage of Pure Contemplation does not truly possess intrinsic nature, this Great Vehicle is the most honored and sublime and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the pudgalas at the stages of the Spiritual Lineage, stream-entry, once-returning, non-returning, arhatship, pratyekabuddhahood, great bodhisattvahood, and a Buddha’s perfect, complete enlightenment truly possessed intrinsic nature, then this Great Vehicle would not be the most honored, would not be sublime, and would not surpass all devas, humans, asuras, and others in the world. Yet because the pudgalas at the stage of the Spiritual Lineage and so forth, up to a Buddha’s perfect, complete enlightenment, do not truly possess intrinsic nature, this Great Vehicle is the most honored and sublime and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If all devas, humans, asuras, and others in the world truly possessed intrinsic nature, then this Great Vehicle would not be the most honored, would not be sublime, and would not surpass all devas, humans, asuras, and others in the world. Yet because all devas, humans, asuras, and others in the world do not truly possess intrinsic nature, this Great Vehicle is the most honored and sublime and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If the thoughts arising in a great bodhisattva between the initial awakening of the mind and the attainment of a seat upon the wondrous seat of enlightenment truly possessed intrinsic nature, then this Great Vehicle would not be the most honored, would not be sublime, and would not surpass all devas, humans, asuras, and others in the world. Yet because the thoughts arising in a great bodhisattva between the initial awakening of the mind and the attainment of a seat upon the wondrous seat of enlightenment do not truly possess intrinsic nature, this Great Vehicle is the most honored and sublime and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If a great bodhisattva’s vajra-like wisdom truly possessed intrinsic nature, then this Great Vehicle would not be the most honored, would not be sublime, and would not surpass all devas, humans, asuras, and others in the world. Yet because a great bodhisattva’s vajra-like wisdom does not truly possess intrinsic nature, this Great Vehicle is the most honored and sublime and surpasses all devas, humans, asuras, and others in the world.

Subhuti! If that which a great bodhisattva’s vajra-like wisdom eliminates—namely, the continuity of the habitual tendencies of the afflictions—truly possessed intrinsic nature, then this vajra-like wisdom that eliminates them could not fully comprehend that they are utterly devoid of intrinsic nature and, after eliminating them, attain the wisdom of omniscience. Yet because that which vajra-like wisdom eliminates—the continuity of the habitual tendencies of the afflictions—does not truly possess intrinsic nature, this vajra-like wisdom that eliminates them can fully comprehend that they are utterly devoid of intrinsic nature and, after eliminating them, attain the wisdom of omniscience.

Subhuti! If the bodily adornments of the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones—namely, the thirty-two marks of a great being and the eighty accompanying characteristics—truly possessed intrinsic nature, then the majestic radiance and wondrous virtue of the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones would not surpass all devas, humans, asuras, and others in the world.

Yet because the bodily adornments of the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones—the thirty-two marks of a great being and the eighty accompanying characteristics—do not truly possess intrinsic nature, the majestic radiance and wondrous virtue of the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones surpass all devas, humans, asuras, and others in the world.

Subhuti! If the light radiated by the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones truly possessed intrinsic nature, then the light radiated by the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones could not universally illuminate innumerable Buddha-worlds throughout the ten directions. Yet because the light radiated by the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones does not truly possess intrinsic nature, the light radiated by the Tathagatas can universally illuminate innumerable Buddha-worlds throughout the ten directions.

Subhuti! If the sixty kinds of wondrous sounds of the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones truly possessed intrinsic nature, then the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones, endowed with these sixty kinds of wondrous sounds, could not pervade immeasurable, innumerable Buddha-worlds throughout the ten directions. Yet because the sixty kinds of wondrous sounds of the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones do not truly possess intrinsic nature, the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones, endowed with these sixty kinds of wondrous sounds, can pervade immeasurable, innumerable hundreds of thousands of kotis of Buddha-worlds throughout the ten directions.

Subhuti! If the turning of the Dharma wheel by the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones truly possessed intrinsic nature, then the turning of the Dharma wheel by the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones would not be utterly pure, nor would it be impossible for all shramanas, brahmins, devas, Maras, Brahmas, and others in the world to turn it. Yet because the turning of the Dharma wheel by the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones does not truly possess intrinsic nature, the turning of the Dharma wheel by the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones is utterly pure and cannot be accomplished by any shramana, brahmin, deva, Mara, Brahma, or other being in the world.

Subhuti! If the sentient beings for whom the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones turn the wondrous Dharma wheel truly possessed intrinsic nature, then the turning of the Dharma wheel by the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones could not cause those sentient beings to have entered, to be entering, or to enter in the future the wondrous realm of nirvana without remainder.

Yet because the sentient beings for whom the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones turn the wondrous Dharma wheel do not truly possess intrinsic nature, the turning of the Dharma wheel by the Tathagatas, Worthy Ones, Perfectly and Completely Enlightened Ones can cause all those sentient beings to have entered, to be entering, or to enter in the future the wondrous realm of nirvana without remainder.

Subhuti! For immeasurable causes and conditions such as these, the Great Vehicle is said to be the most honored and sublime, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! You have said that this Great Vehicle is equal to empty space. So it is! So it is! It is just as you have said. Why is this? Subhuti! Just as no boundaries demarcating the directions of east, west, south, north, the four intermediate directions, above, or below can be apprehended in empty space, so too no boundaries demarcating the directions of east, west, south, north, the four intermediate directions, above, or below can be apprehended in the Great Vehicle. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Just as space has no form—long or short, square or round, high or low, curved or straight—that can be apprehended, so too the Great Vehicle has no form—long or short, square or round, high or low, curved or straight—that can be apprehended. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space has no manifest color—blue, yellow, red, white, black, purple, pale blue, and so forth—that can be apprehended, so too the Great Vehicle has no manifest color—blue, yellow, red, white, black, purple, pale blue, and so forth—that can be apprehended. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space is neither past, future, nor present, so too the Great Vehicle is neither past, future, nor present. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space neither increases nor decreases, neither advances nor retreats, so too the Great Vehicle neither increases nor decreases, neither advances nor retreats. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space is neither defiled nor purified, so too the Great Vehicle is neither defiled nor purified. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space neither arises nor ceases, neither abides nor changes, so too the Great Vehicle neither arises nor ceases, neither abides nor changes. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space is neither wholesome nor unwholesome, neither determinate nor indeterminate, so too the Great Vehicle is neither wholesome nor unwholesome, neither determinate nor indeterminate. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space is neither seen, heard, sensed, nor known, so too the Great Vehicle is neither seen, heard, sensed, nor known. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as 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, the Great Vehicle is said to be equal to space.

Subhuti! Just as space is not to be fully known, permanently abandoned, directly realized, or cultivated, so too the Great Vehicle is not to be fully known, permanently abandoned, directly realized, or cultivated. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space is neither karmic maturation nor possessed of any phenomenon of karmic maturation, so too the Great Vehicle is neither karmic maturation nor possessed of any phenomenon of karmic maturation. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space has neither any phenomenon of greed nor any phenomenon free from greed, so too the Great Vehicle has neither any phenomenon of greed nor any phenomenon free from greed. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space has neither any phenomenon of hatred nor any phenomenon free from hatred, so too the Great Vehicle has neither any phenomenon of hatred nor any phenomenon free from hatred. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space has neither any phenomenon of delusion nor any phenomenon free from delusion, so too the Great Vehicle has neither any phenomenon of delusion nor any phenomenon free from delusion. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space does not belong to the Desire Realm, the Form Realm, or the Formless Realm, so too the Great Vehicle does not belong to the Desire Realm, the Form Realm, or the Formless Realm. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as no stage of the initial generation of the aspiration can be apprehended, nor even any stage of the tenth generation of the aspiration, so too in the Great Vehicle no stage of the initial generation of the aspiration can be apprehended, nor even any stage of the tenth generation of the aspiration. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as no stage of Pure Contemplation, stage of Spiritual Lineage, Eighth stage, stage of Complete Vision, stage of Attenuation, stage of Freedom from Desire, stage of Completion, stage of a pratyekabuddha, stage of a bodhisattva, or stage of a Tathagata can be apprehended, so too in the Great Vehicle no stage from Pure Contemplation through the stage of a Tathagata can be apprehended. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as no candidate for the fruit of stream-entry, fruit of stream-entry, candidate for the fruit of once-returning, fruit of once-returning, candidate for the fruit of non-returning, fruit of non-returning, candidate for arhatship, fruit of arhatship, candidate for the fruit of a pratyekabuddha, fruit of a pratyekabuddha, bodhisattva, or Tathagata can be apprehended, so too in the Great Vehicle no candidate for the fruit of stream-entry, fruit of stream-entry, and so forth, through bodhisattva and Tathagata can be apprehended. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as no stage of a shravaka, stage of a pratyekabuddha, or stage of perfect enlightenment can be apprehended, so too in the Great Vehicle no stage of a shravaka, stage of a pratyekabuddha, or stage of perfect enlightenment can be apprehended. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space is neither material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant, neither associated nor unassociated, so too the Great Vehicle is neither material nor immaterial, neither visible nor invisible, neither resistant nor non-resistant, neither associated nor unassociated. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space is neither permanent nor impermanent, neither pleasurable nor painful, neither self nor non-self, neither pure nor impure, so too the Great Vehicle is neither permanent nor impermanent, neither pleasurable nor painful, neither self nor non-self, neither pure nor impure. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space is neither empty nor nonempty, neither characterized nor uncharacterized, neither wished for nor wishless, so too the Great Vehicle is neither empty nor nonempty, neither characterized nor uncharacterized, neither wished for nor wishless. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space is neither peaceful nor unpeaceful, neither secluded nor unsecluded, so too the Great Vehicle is neither peaceful nor unpeaceful, neither secluded nor unsecluded. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space is neither bright nor dark, so too the Great Vehicle is neither bright nor dark. Therefore, the Great Vehicle is said to be equal to space.

Subhuti! Just as space is neither the skandhas, ayatanas, and dhatus nor apart from the skandhas, ayatanas, and dhatus, so too is the Mahayana neither the skandhas, ayatanas, and dhatus nor apart from the skandhas, ayatanas, and dhatus. Therefore, the Mahayana is said to be equal to space.

Subhuti! Just as space is neither apprehensible nor inapprehensible, so too is the Mahayana neither apprehensible nor inapprehensible. Therefore, the Mahayana is said to be equal to space.

Subhuti! Just as space is neither expressible nor inexpressible, so too is the Mahayana neither expressible nor inexpressible. Therefore, the Mahayana is said to be equal to space.

Subhuti! For immeasurably many reasons and conditions such as these, the Mahayana is said to be equal to space.

Furthermore, Subhuti! You asked whether, just as space can encompass countless, immeasurable, boundless sentient beings, the Mahayana can likewise encompass countless, immeasurable, boundless sentient beings. So it is! So it is! It is just as you have said. Why? Subhuti! Because sentient beings have no existence, space also has no existence. Because space has no existence, the Mahayana also has no existence. For this reason, the Mahayana is said to encompass countless, immeasurable, boundless sentient beings. Why? Subhuti! Because sentient beings, space, and the Mahayana all have no existence and cannot be apprehended.

Furthermore, Subhuti! Because sentient beings are countless, immeasurable, and boundless, space is also countless, immeasurable, and boundless. Because space is countless, immeasurable, and boundless, the Mahayana is also countless, immeasurable, and boundless. For this reason, the Mahayana is said to encompass countless, immeasurable, boundless sentient beings. Why? Subhuti! Because sentient beings are countless, immeasurable, and boundless; space is countless, immeasurable, and boundless; and the Mahayana is countless, immeasurable, and boundless, all of them have no existence and cannot be apprehended.

Furthermore, Subhuti! Because sentient beings have no existence, space also has no existence. Because space has no existence, the Mahayana also has no existence. Because the Mahayana has no existence, the countless also has no existence. Because the countless has no existence, the immeasurable also has no existence. Because the immeasurable has no existence, the boundless also has no existence. Because the boundless has no existence, all dharmas also have no existence. For this reason, the Mahayana is said to encompass countless, immeasurable, boundless sentient beings. Why? Subhuti! Because sentient beings, space, the Mahayana, the countless, the immeasurable, the boundless, and all dharmas—all have no existence and cannot be apprehended.

Furthermore, Subhuti! Because a self has no existence, a sentient being also has no existence. Because a sentient being has no existence, a living being also has no existence.

Because a living being has no existence, one who is born also has no existence. Because one who is born has no existence, one who is nurtured also has no existence. Because one who is nurtured has no existence, one who matures also has no existence.

Because one who matures has no existence, one who transmigrates also has no existence. Because one who transmigrates has no existence, a human-born person also has no existence. Because a human-born person has no existence, a supreme self also has no existence.

Because a supreme self has no existence, an agent also has no existence. Because an agent has no existence, one who causes others to act also has no existence. Because one who causes others to act has no existence, a creator of karma also has no existence.

Because a creator of karma has no existence, one who causes others to create karma also has no existence. Because one who causes others to create karma has no existence, one who personally experiences karmic results also has no existence. Because one who personally experiences karmic results has no existence, one who causes others to experience karmic results also has no existence.

Because one who causes others to experience karmic results has no existence, a knower also has no existence. Because a knower has no existence, a seer also has no existence. Because a seer has no existence, space also has no existence.

Because space has no existence, the Mahayana also has no existence. Because the Mahayana has no existence, the countless also has no existence. Because the countless has no existence, the immeasurable also has no existence.

Because the immeasurable has no existence, the boundless also has no existence. Because the boundless has no existence, all dharmas also have no existence. For this reason, the Mahayana is said to encompass countless, immeasurable, boundless sentient beings.

Why is this so? Subhuti! Because the self through to the seer, space, the Mahayana, the countless, the immeasurable, the boundless, and all dharmas—all have no existence and cannot be apprehended.

Furthermore, Subhuti! Because the self through to views have no existence, true suchness also has no existence. Because true suchness has no existence, the dharmadhatu also has no existence.

Because the dharmadhatu has no existence, the nature of dharmas also has no existence. Because the nature of dharmas has no existence, the nature free from falsity also has no existence. Because the nature free from falsity has no existence, the unchanging nature also has no existence.

Because the unchanging nature has no existence, the nature of equality also has no existence. Because the nature of equality has no existence, the nature free from arising also has no existence. Because the nature free from arising has no existence, the inconceivable realm also has no existence.

Because the inconceivable realm has no existence, the realm of space also has no existence. Because the realm of space has no existence, the realm of severance also has no existence. Because the realm of severance has no existence, the realm of detachment also has no existence.

Because the realm of detachment has no existence, the realm of cessation also has no existence. Because the realm of cessation has no existence, the realm of no intrinsic nature also has no existence. Because the realm of no intrinsic nature has no existence, the realm of signlessness also has no existence.

Because the realm of signlessness has no existence, the realm of non-activity also has no existence. Because the realm of non-activity has no existence, the realm of the unconditioned also has no existence. Because the realm of the unconditioned has no existence, the realm of peace and security also has no existence.

Because the realm of peace and security has no existence, the realm of tranquil quiescence also has no existence. Because the realm of tranquil quiescence has no existence, the certainty of dharmas also has no existence. Because the certainty of dharmas has no existence, the abiding of dharmas also has no existence.

Because the abiding of dharmas has no existence, original non-being also has no existence. Because original non-being has no existence, the reality-limit also has no existence. Because the reality-limit has no existence, space also has no existence.

Because space has no existence, the Great Vehicle also has no existence. Because the Great Vehicle has no existence, the innumerable also has no existence. Because the innumerable has no existence, the immeasurable also has no existence.

Because the immeasurable has no existence, the boundless also has no existence. Because the boundless has no existence, all dharmas also have no existence. In this sense, it is said that the Great Vehicle can encompass innumerable, immeasurable, and boundless sentient beings.

Why is this? Subhuti! Because the self through to views; true suchness through to the reality-limit; and space, the Great Vehicle, the innumerable, the immeasurable, the boundless, and all dharmas—all have no existence and cannot be apprehended.

Furthermore, Subhuti! Because the self through to views have no existence, form also has no existence. Because form has no existence, feeling also has no existence.

Because feeling has no existence, perception also has no existence. Because perception has no existence, volitional formations also have no existence. Because volitional formations have no existence, consciousness also has no existence.

Because consciousness has no existence, space also has no existence. Because space has no existence, the Great Vehicle also has no existence. Because the Great Vehicle has no existence, the innumerable also has no existence.

Because the innumerable has no existence, the immeasurable also has no existence. Because the immeasurable has no existence, the boundless also has no existence. Because the boundless has no existence, all dharmas also have no existence.

In this sense, it is said that the Great Vehicle can encompass innumerable, immeasurable, and boundless sentient beings. Why is this? Subhuti!

Because the self through to views; form, feeling, perception, volitional formations, and consciousness; and space, the Great Vehicle, the innumerable, the immeasurable, the boundless, and all dharmas—all have no existence and cannot be apprehended.

Furthermore, Subhuti! Because the self through to views have no existence, the eye ayatana also has no existence. Because the eye ayatana has no existence, the ear ayatana also has no existence.

Because the ear ayatana has no existence, the nose ayatana also has no existence. Because the nose ayatana has no existence, the tongue ayatana also has no existence. Because the tongue ayatana has no existence, the body ayatana also has no existence.

Because the body ayatana has no existence, the mind ayatana also has no existence. Because the mind ayatana has no existence, space also has no existence. Because space has no existence, the Great Vehicle also has no existence.

Because the Great Vehicle has no existence, the innumerable also has no existence. Because the innumerable has no existence, the immeasurable also has no existence. Because the immeasurable has no existence, the boundless also has no existence.

Because the boundless has no existence, all dharmas also have no existence. In this sense, it is said that the Great Vehicle can encompass innumerable, immeasurable, and boundless sentient beings. Why is this?

Subhuti! Because the self through to views; the eye, ear, nose, tongue, body, and mind ayatanas; and space, the Great Vehicle, the innumerable, the immeasurable, the boundless, and all dharmas—all have no existence and cannot be apprehended.

Furthermore, Subhuti! Because the self through to views have no existence, the form ayatana also has no existence. Because the form ayatana has no existence, the sound ayatana also has no existence.

Because the sound ayatana has no existence, the odor ayatana also has no existence. Because the odor ayatana has no existence, the taste ayatana also has no existence. Because the taste ayatana has no existence, the tangible-object ayatana also has no existence.

Because the tangible-object ayatana has no existence, the dharma ayatana also has no existence. Because the dharma ayatana has no existence, space also has no existence. Because space has no existence, the Great Vehicle also has no existence.

Because the Great Vehicle has no existence, the innumerable also has no existence. Because the innumerable has no existence, the immeasurable also has no existence. Because the immeasurable has no existence, the boundless also has no existence.

Because the boundless has no existence, all dharmas also have no existence. In this sense, it is said that the Great Vehicle can encompass innumerable, immeasurable, and boundless sentient beings. Why is this?

Subhuti! Because the self through to views; the form, sound, odor, taste, tangible-object, and dharma ayatanas; and space, the Great Vehicle, the innumerable, the immeasurable, the boundless, and all dharmas—all have no existence and cannot be apprehended.

Furthermore, Subhuti! Because the self, up to and including the perceiver, has no real existence, the eye dhatu also has no real existence. Because the eye dhatu has no real existence, the form dhatu also has no real existence.

Because the form dhatu has no real existence, the eye-consciousness dhatu also has no real existence. Because the eye-consciousness dhatu has no real existence, eye-contact also has no real existence. Because eye-contact has no real existence, the feelings arising with eye-contact as their condition also have no real existence.

Because the feelings arising with eye-contact as their condition have no real existence, space also has no real existence. Because space has no real existence, the Great Vehicle also has no real existence. Because the Great Vehicle has no real existence, the innumerable also has no real existence.

Because the innumerable has no real existence, the immeasurable also has no real existence. Because the immeasurable has no real existence, the boundless also has no real existence. Because the boundless has no real existence, all dharmas also have no real existence.

In this sense, it is said that the Great Vehicle can encompass innumerable, immeasurable, and boundless sentient beings. Why is this? Subhuti!

Because the self, up to and including the perceiver; the eye dhatu, up to and including the feelings arising with eye-contact as their condition; space; the Great Vehicle; the innumerable; the immeasurable; the boundless; and all dharmas—all have no real existence and cannot be apprehended.

Furthermore, Subhuti! Because the self, up to and including the perceiver, has no real existence, the ear dhatu also has no real existence. Because the ear dhatu has no real existence, the sound dhatu also has no real existence.

Because the sound dhatu has no real existence, the ear-consciousness dhatu also has no real existence. Because the ear-consciousness dhatu has no real existence, ear-contact also has no real existence. Because ear-contact has no real existence, the feelings arising with ear-contact as their condition also have no real existence.

Because the feelings arising with ear-contact as their condition have no real existence, space also has no real existence. Because space has no real existence, the Great Vehicle also has no real existence. Because the Great Vehicle has no real existence, the innumerable also has no real existence.

Because the innumerable has no real existence, the immeasurable also has no real existence. Because the immeasurable has no real existence, the boundless also has no real existence. Because the boundless has no real existence, all dharmas also have no real existence.

In this sense, it is said that the Great Vehicle can encompass innumerable, immeasurable, and boundless sentient beings. Why is this? Subhuti!

Because the self, up to and including the perceiver; the ear dhatu, up to and including the feelings arising with ear-contact as their condition; space; the Great Vehicle; the innumerable; the immeasurable; the boundless; and all dharmas—all have no real existence and cannot be apprehended.

Furthermore, Subhuti! Because the self, up to and including the perceiver, has no real existence, the nose dhatu also has no real existence. Because the nose dhatu has no real existence, the odor dhatu also has no real existence.

Because the odor dhatu has no real existence, the nose-consciousness dhatu also has no real existence. Because the nose-consciousness dhatu has no real existence, nose-contact also has no real existence. Because nose-contact has no real existence, the feelings arising with nose-contact as their condition also have no real existence.

Because the feelings arising with nose-contact as their condition have no real existence, space also has no real existence. Because space has no real existence, the Great Vehicle also has no real existence. Because the Great Vehicle has no real existence, the innumerable also has no real existence.

Because the innumerable has no real existence, the immeasurable also has no real existence. Because the immeasurable has no real existence, the boundless also has no real existence. Because the boundless has no real existence, all dharmas also have no real existence.

In this sense, it is said that the Great Vehicle can encompass innumerable, immeasurable, and boundless sentient beings. Why is this? Subhuti!

Because the self, up to and including the perceiver; the nose dhatu, up to and including the feelings arising with nose-contact as their condition; space; the Great Vehicle; the innumerable; the immeasurable; the boundless; and all dharmas—all have no real existence and cannot be apprehended.

Furthermore, Subhuti! Because the self, up to and including the perceiver, has no real existence, the tongue dhatu also has no real existence. Because the tongue dhatu has no real existence, the taste dhatu also has no real existence.

Because the taste dhatu has no real existence, the tongue-consciousness dhatu also has no real existence. Because the tongue-consciousness dhatu has no real existence, tongue-contact also has no real existence. Because tongue-contact has no real existence, the feelings arising with tongue-contact as their condition also have no real existence.

Because the feelings arising with tongue-contact as their condition have no real existence, space also has no real existence. Because space has no real existence, the Great Vehicle also has no real existence. Because the Great Vehicle has no real existence, the innumerable also has no real existence.

Because the innumerable has no real existence, the immeasurable also has no real existence. Because the immeasurable has no real existence, the boundless also has no real existence. Because the boundless has no real existence, all dharmas also have no real existence.

In this sense, it is said that the Great Vehicle can encompass innumerable, immeasurable, and boundless sentient beings. Why is this? Subhuti!

Because the self, up to and including the perceiver; the tongue dhatu, up to and including the feelings arising with tongue-contact as their condition; space; the Great Vehicle; the innumerable; the immeasurable; the boundless; and all dharmas—all have no real existence and cannot be apprehended.

Furthermore, Subhuti! Because the self, up to and including the perceiver, has no real existence, the body dhatu also has no real existence. Because the body dhatu has no real existence, the tangible-object dhatu also has no real existence.

Because the tangible-object dhatu has no real existence, the body-consciousness dhatu also has no real existence. Because the body-consciousness dhatu has no real existence, body-contact also has no real existence. Because body-contact has no real existence, the feelings arising with body-contact as their condition also have no real existence.

Because the feelings arising with body-contact as their condition have no real existence, space also has no real existence. Because space has no real existence, the Great Vehicle also has no real existence. Because the Great Vehicle has no real existence, the innumerable also has no real existence.

Because the innumerable has no real existence, the immeasurable also has no real existence. Because the immeasurable has no real existence, the boundless also has no real existence. Because the boundless has no real existence, all dharmas also have no real existence.

In this sense, it is said that the Great Vehicle can encompass innumerable, immeasurable, and boundless sentient beings. Why is this? Subhuti!

Because the self, up to and including the perceiver; the body dhatu, up to and including the feelings arising with body-contact as their condition; space; the Great Vehicle; the innumerable; the immeasurable; the boundless; and all dharmas—all have no real existence and cannot be apprehended.

Furthermore, Subhuti! Because the self and so forth, up to the view, have no existence, the mind dhatu also has no existence. Because the mind dhatu has no existence, the dharma dhatu also has no existence.

Because the dharma dhatu has no existence, the mind-consciousness dhatu also has no existence. Because the mind-consciousness dhatu has no existence, mental contact also has no existence. Because mental contact has no existence, the feelings arising with mental contact as their condition also have no existence.

Because the feelings arising with mental contact as their condition have no existence, space also has no existence. Because space has no existence, the Great Vehicle also has no existence. Because the Great Vehicle has no existence, the innumerable also has no existence.

Because the innumerable has no existence, the immeasurable also has no existence. Because the immeasurable has no existence, the boundless also has no existence. Because the boundless has no existence, all dharmas also have no existence.

For this reason, it is said that the Great Vehicle can encompass innumerable, immeasurable, and boundless sentient beings. Why is this? Subhuti!

Because the self and so forth, up to the view; the mind dhatu through the feelings arising with mental contact as their condition; space; the Great Vehicle; the innumerable; the immeasurable; the boundless; and all dharmas—all have no existence and cannot be apprehended.

Furthermore, Subhuti! Because the self and so forth, up to the view, have no existence, the earth dhatu also has no existence. Because the earth dhatu has no existence, the water dhatu also has no existence.

Because the water dhatu has no existence, the fire dhatu also has no existence. Because the fire dhatu has no existence, the wind dhatu also has no existence. Because the wind dhatu has no existence, the space dhatu also has no existence.

Because the space dhatu has no existence, the consciousness dhatu also has no existence. Because the consciousness dhatu has no existence, space also has no existence. Because space has no existence, the Great Vehicle also has no existence.

Because the Great Vehicle has no existence, the innumerable also has no existence. Because the innumerable has no existence, the immeasurable also has no existence. Because the immeasurable has no existence, the boundless also has no existence.

Because the boundless has no existence, all dharmas also have no existence. For this reason, it is said that the Great Vehicle can encompass innumerable, immeasurable, and boundless sentient beings. Why is this?

Subhuti! Because the self and so forth, up to the view; the earth, water, fire, wind, space, and consciousness dhatus; space; the Great Vehicle; the innumerable; the immeasurable; the boundless; and all dharmas—all have no existence and cannot be apprehended.

Furthermore, Subhuti! Because the self and so forth, up to the view, have no existence, the Noble Truth of suffering also has no existence. Because the Noble Truth of suffering has no existence, the Noble Truth of the origin of suffering also has no existence.

Because the Noble Truth of the origin of suffering has no existence, the Noble Truth of the cessation of suffering also has no existence. Because the Noble Truth of the cessation of suffering has no existence, the Noble Truth of the path also has no existence. Because the Noble Truth of the path has no existence, space also has no existence.

Because space has no existence, the Great Vehicle also has no existence. Because the Great Vehicle has no existence, the innumerable also has no existence. Because the innumerable has no existence, the immeasurable also has no existence.

Because the immeasurable has no existence, the boundless also has no existence. Because the boundless has no existence, all dharmas also have no existence. For this reason, it is said that the Great Vehicle can encompass innumerable, immeasurable, and boundless sentient beings.

Why is this? Subhuti! Because the self and so forth, up to the view; the Noble Truths of suffering, its origin, its cessation, and the path; space; the Great Vehicle; the innumerable; the immeasurable; the boundless; and all dharmas—all have no existence and cannot be apprehended.

Furthermore, Subhuti! Because the self and so forth, up to the view, have no existence, ignorance also has no existence. Because ignorance has no existence, volitional formations also have no existence.

Because volitional formations have no existence, consciousness also has no existence. Because consciousness has no existence, name-and-form also has no existence. Because name-and-form has no existence, the six ayatanas also have no existence.

Because the six ayatanas have no existence, contact also has no existence. Because contact has no existence, feeling also has no existence. Because feeling has no existence, craving also has no existence.

Because craving has no existence, clinging also has no existence. Because clinging has no existence, becoming also has no existence. Because becoming has no existence, birth also has no existence.

Because birth has no existence, aging and death, sorrow, lamentation, pain, grief, and despair also have no existence. Because aging and death, sorrow, lamentation, pain, grief, and despair have no existence, space also has no existence. Because space has no existence, the Great Vehicle also has no existence.

Because the Great Vehicle has no existence, the innumerable also has no existence. Because the innumerable has no existence, the immeasurable also has no existence. Because the immeasurable has no existence, the boundless also has no existence.

Because the boundless has no existence, all dharmas also have no existence. For this reason, it is said that the Great Vehicle can encompass innumerable, immeasurable, and boundless sentient beings. Why is this?

Subhuti! Because the self and so forth, up to the view; ignorance through aging and death, sorrow, lamentation, pain, grief, and despair; space; the Great Vehicle; the innumerable; the immeasurable; the boundless; and all dharmas—all have no existence and cannot be apprehended.

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