大般若波羅蜜多經

03

Furthermore, Subhuti! Because the self up to the view has no existence, internal emptiness also has no existence. Because internal emptiness has no existence, external emptiness also has no existence.

Because external emptiness has no existence, internal-and-external emptiness also has no existence. Because internal-and-external emptiness has no existence, the emptiness of emptiness also has no existence. Because the emptiness of emptiness has no existence, great emptiness also has no existence.

Because great emptiness has no existence, emptiness of the ultimate meaning also has no existence. Because emptiness of the ultimate meaning has no existence, emptiness of the conditioned also has no existence. Because emptiness of the conditioned has no existence, emptiness of the unconditioned also has no existence.

Because emptiness of the unconditioned has no existence, ultimate emptiness also has no existence. Because ultimate emptiness has no existence, boundless emptiness also has no existence. Because boundless emptiness has no existence, emptiness of dispersion also has no existence.

Because emptiness of dispersion has no existence, emptiness of nonchange also has no existence. Because emptiness of nonchange has no existence, emptiness of intrinsic nature also has no existence. Because emptiness of intrinsic nature has no existence, emptiness of individual characteristics also has no existence.

Because emptiness of individual characteristics has no existence, emptiness of common characteristics also has no existence. Because emptiness of common characteristics has no existence, emptiness of all dharmas also has no existence. Because emptiness of all dharmas has no existence, emptiness of the ungraspable also has no existence.

Because emptiness of the ungraspable has no existence, emptiness of nonexistence also has no existence. Because emptiness of nonexistence has no existence, emptiness of self-nature also has no existence. Because emptiness of self-nature has no existence, emptiness of the self-nature of nonexistence also has no existence.

Because emptiness of the self-nature of nonexistence 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 all the innumerable, immeasurable, and boundless sentient beings. Why is this? Subhuti!

The self up to the view; internal emptiness up to emptiness of the self-nature of nonexistence; space, the Great Vehicle, the innumerable, the immeasurable, the boundless, and all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Because the self up to the view has no existence, the perfection of generosity also has no existence. Because the perfection of generosity has no existence, the perfection of pure morality also has no existence.

Because the perfection of pure morality has no existence, the perfection of patient acceptance also has no existence. Because the perfection of patient acceptance has no existence, the perfection of diligence also has no existence. Because the perfection of diligence has no existence, the perfection of meditative concentration also has no existence.

Because the perfection of meditative concentration has no existence, the perfection of prajna also has no existence. Because the perfection of prajna 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 all the innumerable, immeasurable, and boundless sentient beings. Why is this?

Subhuti! The self up to the view; the perfections of generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajna; space, the Great Vehicle, the innumerable, the immeasurable, the boundless, and all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Because the self up to the view has no existence, the four meditative absorptions also have no existence. Because the four meditative absorptions have no existence, the four immeasurables also have no existence.

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

Subhuti! The self up to the view; the four meditative absorptions, the four immeasurables, and the four formless attainments; space, the Great Vehicle, the innumerable, the immeasurable, the boundless, and all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Because the self up to the view has no existence, the four foundations of mindfulness also have no existence. Because the four foundations of mindfulness have no existence, the four right efforts also have no existence.

Because the four right efforts have no existence, the four bases of spiritual power also have no existence. Because the four bases of spiritual power have no existence, the five faculties also have no existence. Because the five faculties have no existence, the five powers also have no existence.

Because the five powers have no existence, the seven factors of awakening also have no existence. Because the seven factors of awakening have no existence, the eight factors of the Noble Path also have no existence. Because the eight factors of the Noble Path 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. In this sense, it is said that the Great Vehicle can encompass all the innumerable, immeasurable, and boundless sentient beings.

Why is this? Subhuti! The self up to the view; the four foundations of mindfulness up to the eight factors of the Noble Path; space, the Great Vehicle, the innumerable, the immeasurable, the boundless, and all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Because the self, up to the notion of a seer, has no existence, the gateway to liberation through emptiness also has no existence. Because the gateway to liberation through emptiness has no existence, the gateway to liberation through signlessness also has no existence.

Because the gateway to liberation through signlessness has no existence, the gateway to liberation through wishlessness also has no existence. Because the gateway to liberation through wishlessness 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, up to the notion of a seer; the gateways to liberation through emptiness, signlessness, and wishlessness; 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 the notion of a seer, has no existence, the five eyes also have no existence. Because the five eyes have no existence, the six superknowledges also have no existence.

Because the six superknowledges 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, up to the notion of a seer; the five eyes; the six superknowledges; 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 the notion of a seer, has no existence, the Buddha’s ten powers also have no existence. Because the Buddha’s ten powers have no existence, the four fearlessnesses also have no existence.

Because the four fearlessnesses have no existence, the four analytical knowledges also have no existence. Because the four analytical knowledges have no existence, great loving-kindness also has no existence. Because great loving-kindness has no existence, great compassion also has no existence.

Because great compassion has no existence, great sympathetic joy also has no existence. Because great sympathetic joy has no existence, great equanimity also has no existence. Because great equanimity has no existence, the eighteen exclusive qualities of a Buddha also have no existence.

Because the eighteen exclusive qualities of a Buddha have no existence, all-knowledge also has no existence. Because all-knowledge has no existence, knowledge of the aspects of the path also has no existence. Because knowledge of the aspects of the path has no existence, knowledge of all aspects also has no existence.

Because knowledge of all aspects 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, up to the notion of a seer; the Buddha’s ten powers, up to knowledge of all aspects; 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 the notion of a seer, has no existence, the Ground of Great Joy also has no existence. Because the Ground of Great Joy has no existence, the Ground of Stainlessness also has no existence.

Because the Ground of Stainlessness has no existence, the Ground of Radiance also has no existence. Because the Ground of Radiance has no existence, the Ground of Blazing Wisdom also has no existence. Because the Ground of Blazing Wisdom has no existence, the Ground of the Extremely Difficult to Conquer also has no existence.

Because the Ground of the Extremely Difficult to Conquer has no existence, the Ground of Manifest Presence also has no existence. Because the Ground of Manifest Presence has no existence, the Far-Going Ground also has no existence. Because the Far-Going Ground has no existence, the Immovable Ground also has no existence.

Because the Immovable Ground has no existence, the Ground of Excellent Wisdom also has no existence. Because the Ground of Excellent Wisdom has no existence, the Dharma Cloud Ground also has no existence. Because the Dharma Cloud Ground 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, up to the notion of a seer; the Ground of Great Joy, up to the Dharma Cloud Ground; 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 the notion of a seer, has no existence, the Stage of Pure Contemplation also has no existence. Because the Stage of Pure Contemplation has no existence, the Stage of Lineage also has no existence.

Because the Stage of Lineage has no existence, the Eighth Stage also has no existence. Because the Eighth Stage has no existence, the Stage of Complete View also has no existence. Because the Stage of Complete View has no existence, the Stage of Attenuation also has no existence.

Because the Stage of Attenuation has no existence, the Stage of Freedom from Desire also has no existence. Because the Stage of Freedom from Desire has no existence, the Stage of One Who Has Completed the Work also has no existence. Because the Stage of One Who Has Completed the Work has no existence, the stage of a pratyekabuddha also has no existence.

Because the stage of a pratyekabuddha has no existence, the stage of a bodhisattva also has no existence. Because the stage of a bodhisattva has no existence, the stage of a Tathagata also has no existence. Because the stage of a Tathagata 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, up to the notion of a seer; the Stage of Pure Contemplation, up to the stage of a Tathagata; 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 views, has no existence, the stage of practice leading to stream-entry also has no existence. Because the stage of practice leading to stream-entry has no existence, the fruit of stream-entry also has no existence.

Because the fruit of stream-entry has no existence, the stage of practice leading to once-returning also has no existence. Because the stage of practice leading to once-returning has no existence, the fruit of once-returning also has no existence. Because the fruit of once-returning has no existence, the stage of practice leading to non-returning also has no existence.

Because the stage of practice leading to non-returning has no existence, the fruit of non-returning also has no existence. Because the fruit of non-returning has no existence, the stage of practice leading to arhatship also has no existence. Because the stage of practice leading to arhatship has no existence, the fruit of arhatship also has no existence.

Because the fruit of arhatship has no existence, the stage of practice leading to a pratyekabuddha's awakening also has no existence. Because the stage of practice leading to a pratyekabuddha's awakening has no existence, the fruit of a pratyekabuddha's awakening also has no existence. Because the fruit of a pratyekabuddha's awakening has no existence, the dharmas of great bodhisattvas also have no existence.

Because the dharmas of great bodhisattvas have no existence, the dharmas of a perfectly and completely awakened Buddha also have no existence. Because the dharmas of a perfectly and completely awakened Buddha 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. 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 views; the stage of practice leading to stream-entry, up to the dharmas of a perfectly and completely awakened Buddha; space; the Great Vehicle; the innumerable, immeasurable, and boundless; and all dharmas—all have no existence and cannot be apprehended.

Furthermore, Subhuti! Because the self, up to views, has no existence, the person practicing toward stream-entry also has no existence. Because the person practicing toward stream-entry has no existence, the person who has attained the fruit of stream-entry also has no existence.

Because the person who has attained the fruit of stream-entry has no existence, the person practicing toward once-returning also has no existence. Because the person practicing toward once-returning has no existence, the person who has attained the fruit of once-returning also has no existence. Because the person who has attained the fruit of once-returning has no existence, the person practicing toward non-returning also has no existence.

Because the person practicing toward non-returning has no existence, the person who has attained the fruit of non-returning also has no existence. Because the person who has attained the fruit of non-returning has no existence, the person practicing toward arhatship also has no existence. Because the person practicing toward arhatship has no existence, the person who has attained the fruit of arhatship also has no existence.

Because the person who has attained the fruit of arhatship has no existence, the person practicing toward a pratyekabuddha's awakening also has no existence. Because the person practicing toward a pratyekabuddha's awakening has no existence, the person who has attained the fruit of a pratyekabuddha's awakening also has no existence. Because the person who has attained the fruit of a pratyekabuddha's awakening has no existence, the great bodhisattva also has no existence.

Because the great bodhisattva has no existence, the perfectly and completely awakened Buddha also has no existence. Because the perfectly and completely awakened Buddha 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, up to views; the person practicing toward stream-entry, up to the perfectly and completely awakened Buddha; space; the Great Vehicle; the innumerable, immeasurable, and boundless; and all dharmas—all have no existence and cannot be apprehended.

Furthermore, Subhuti! Because the self, up to views, has no existence, the Shravaka Vehicle also has no existence. Because the Shravaka Vehicle has no existence, the Pratyekabuddha Vehicle also has no existence.

Because the Pratyekabuddha Vehicle has no existence, the Vehicle of Perfect Awakening also has no existence. Because the Vehicle of Perfect Awakening 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, up to views; the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Vehicle of Perfect Awakening; space; the Great Vehicle; the innumerable, immeasurable, and boundless; and all dharmas—all have no existence and cannot be apprehended.

Furthermore, Subhuti! Because the self, up to views, has no existence, the person belonging to the Shravaka Vehicle also has no existence. Because the person belonging to the Shravaka Vehicle has no existence, the person belonging to the Pratyekabuddha Vehicle also has no existence.

Because the person belonging to the Pratyekabuddha Vehicle has no existence, the person belonging to the Vehicle of Perfect Awakening also has no existence. Because the person belonging to the Vehicle of Perfect Awakening 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, up to views; the persons belonging to the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Vehicle of Perfect Awakening; space; the Great Vehicle; the innumerable, immeasurable, and boundless; and all dharmas—all have no existence and cannot be apprehended.

Subhuti! You should know that just as the realm of nirvana can universally encompass innumerable, immeasurable, and boundless sentient beings, so too can the Great Vehicle universally encompass innumerable, immeasurable, and boundless sentient beings.

Subhuti! For this reason, it is said: Just as space can universally encompass innumerable, immeasurable, and boundless sentient beings, so too can the Great Vehicle universally encompass innumerable, immeasurable, and boundless sentient beings.

Furthermore, Subhuti! You asked: Just as space neither comes nor goes nor abides, yet can be seen, is the Great Vehicle likewise neither coming nor going nor abiding, yet able to be seen? So it is! So it is! It is exactly as you have said. Why is this? Subhuti! Because all dharmas neither come nor go, nor do they abide. Why is this? Because neither the movement nor the abiding of any dharma can be apprehended.

Subhuti! Form neither comes nor goes, nor does it abide; feeling, perception, formations, and consciousness neither come nor go, nor do they abide. The original nature of form neither comes nor goes, nor does it abide; the original nature of feeling, perception, formations, and consciousness neither comes nor goes, nor does it abide.

The suchness of form neither comes nor goes, nor does it abide; the suchness of feeling, perception, formations, and consciousness neither comes nor goes, nor does it abide. The self-nature of form neither comes nor goes, nor does it abide; the self-nature of feeling, perception, formations, and consciousness neither comes nor goes, nor does it abide. The own-characteristic of form neither comes nor goes, nor does it abide.

The own-characteristics of feeling, perception, formations, and consciousness neither come nor go, nor do they abide. Why is this? Subhuti!

Because form, feeling, perception, formations, and consciousness, together with their original nature, suchness, self-nature, and own-characteristics, whether moving or abiding, cannot be apprehended.

Furthermore, Subhuti! The eye ayatana neither comes nor goes, nor does it abide; the ear, nose, tongue, body, and mind ayatanas neither come nor go, nor do they abide. The original nature of the eye ayatana neither comes nor goes, nor does it abide; the original nature of the ear, nose, tongue, body, and mind ayatanas neither comes nor goes, nor does it abide.

The suchness of the eye ayatana neither comes nor goes, nor does it abide; the suchness of the ear, nose, tongue, body, and mind ayatanas neither comes nor goes, nor does it abide. The self-nature of the eye ayatana neither comes nor goes, nor does it abide; the self-nature of the ear, nose, tongue, body, and mind ayatanas neither comes nor goes, nor does it abide. The own-characteristic of the eye ayatana neither comes nor goes, nor does it abide; the own-characteristics of the ear, nose, tongue, body, and mind ayatanas neither come nor go, nor do they abide.

Why is this? Subhuti! Because the eye, ear, nose, tongue, body, and mind ayatanas, together with their original nature, suchness, self-nature, and own-characteristics, whether moving or abiding, cannot be apprehended.

Furthermore, Subhuti! The form ayatana neither comes nor goes, nor does it abide; the sound, odor, taste, touch, and dharma ayatanas neither come nor go, nor do they abide. The original nature of the form ayatana neither comes nor goes, nor does it abide; the original nature of the sound, odor, taste, touch, and dharma ayatanas neither comes nor goes, nor does it abide.

The suchness of the form ayatana neither comes nor goes, nor does it abide; the suchness of the sound, odor, taste, touch, and dharma ayatanas neither comes nor goes, nor does it abide. The self-nature of the form ayatana neither comes nor goes, nor does it abide; the self-nature of the sound, odor, taste, touch, and dharma ayatanas neither comes nor goes, nor does it abide. The own-characteristic of the form ayatana neither comes nor goes, nor does it abide; the own-characteristics of the sound, odor, taste, touch, and dharma ayatanas neither come nor go, nor do they abide.

Why is this? Subhuti! Because the form, sound, odor, taste, touch, and dharma ayatanas, together with their original nature, suchness, self-nature, and own-characteristics, whether moving or abiding, cannot be apprehended.

Furthermore, Subhuti! The eye dhatu neither comes nor goes, nor does it abide; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition neither come nor go, nor do they abide. The original nature of the eye dhatu neither comes nor goes, nor does it abide; the original nature of the form dhatu through to the feelings arising with eye-contact as condition neither comes nor goes, nor does it abide.

The suchness of the eye dhatu neither comes nor goes, nor does it abide; the suchness of the form dhatu through to the feelings arising with eye-contact as condition neither comes nor goes, nor does it abide. The self-nature of the eye dhatu neither comes nor goes, nor does it abide; the self-nature of the form dhatu through to the feelings arising with eye-contact as condition neither comes nor goes, nor does it abide.

The own-characteristic of the eye dhatu neither comes nor goes, nor does it abide; the own-characteristics of the form dhatu through to the feelings arising with eye-contact as condition neither come nor go, nor do they abide. Why is this? Subhuti!

Because the eye dhatu, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, together with their original nature, suchness, self-nature, and own-characteristics, whether moving or abiding, cannot be apprehended.

Furthermore, Subhuti! The ear dhatu neither comes nor goes, nor does it abide; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition neither come nor go, nor do they abide. The original nature of the ear dhatu neither comes nor goes, nor does it abide; the original nature of the sound dhatu through to the feelings arising with ear-contact as condition neither comes nor goes, nor does it abide.

The suchness of the ear dhatu neither comes nor goes, nor does it abide; the suchness of the sound dhatu through to the feelings arising with ear-contact as condition neither comes nor goes, nor does it abide. The self-nature of the ear dhatu neither comes nor goes, nor does it abide; the self-nature of the sound dhatu through to the feelings arising with ear-contact as condition neither comes nor goes, nor does it abide.

The own-characteristic of the ear dhatu neither comes nor goes, nor does it abide; the own-characteristics of the sound dhatu through to the feelings arising with ear-contact as condition neither come nor go, nor do they abide. Why is this? Subhuti!

Because the ear dhatu, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, together with their original nature, suchness, self-nature, and own-characteristics, whether moving or abiding, cannot be apprehended.

Furthermore, Subhuti! The nose dhatu neither comes nor goes, nor does it abide; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition neither come nor go, nor do they abide. The original nature of the nose dhatu neither comes nor goes, nor does it abide; the original nature of the odor dhatu through to the feelings arising with nose-contact as condition neither comes nor goes, nor does it abide.

The suchness of the nose dhatu neither comes nor goes, nor does it abide; the suchness of the odor dhatu through to the feelings arising with nose-contact as condition neither comes nor goes, nor does it abide. The self-nature of the nose dhatu neither comes nor goes, nor does it abide; the self-nature of the odor dhatu through to the feelings arising with nose-contact as condition neither comes nor goes, nor does it abide.

The own-characteristic of the nose dhatu neither comes nor goes, nor does it abide; the own-characteristics of the odor dhatu through to the feelings arising with nose-contact as condition neither come nor go, nor do they abide. Why is this? Subhuti!

Because the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, together with their original nature, suchness, self-nature, and own-characteristics, whether moving or abiding, cannot be apprehended.

Furthermore, Subhuti! The tongue dhatu neither comes nor goes, nor does it abide; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition neither come nor go, nor do they abide. The fundamental nature of the tongue dhatu neither comes nor goes, nor does it abide; the fundamental nature of the taste dhatu through to the feelings arising with tongue-contact as condition neither comes nor goes, nor does it abide.

The suchness of the tongue dhatu neither comes nor goes, nor does it abide; the suchness of the taste dhatu through to the feelings arising with tongue-contact as condition neither comes nor goes, nor does it abide. The intrinsic nature of the tongue dhatu neither comes nor goes, nor does it abide; the intrinsic nature of the taste dhatu through to the feelings arising with tongue-contact as condition neither comes nor goes, nor does it abide.

The own-characteristic of the tongue dhatu neither comes nor goes, nor does it abide; the own-characteristic of the taste dhatu through to the feelings arising with tongue-contact as condition neither comes nor goes, nor does it abide. Why is this? Subhuti!

Because the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, the feelings arising with tongue-contact as condition, and their fundamental nature, suchness, intrinsic nature, and own-characteristic—whether moving or abiding—cannot be apprehended.

Furthermore, Subhuti! The body dhatu neither comes nor goes, nor does it abide; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition neither come nor go, nor do they abide. The fundamental nature of the body dhatu neither comes nor goes, nor does it abide; the fundamental nature of the tangible-object dhatu through to the feelings arising with body-contact as condition neither comes nor goes, nor does it abide.

The suchness of the body dhatu neither comes nor goes, nor does it abide; the suchness of the tangible-object dhatu through to the feelings arising with body-contact as condition neither comes nor goes, nor does it abide. The intrinsic nature of the body dhatu neither comes nor goes, nor does it abide; the intrinsic nature of the tangible-object dhatu through to the feelings arising with body-contact as condition neither comes nor goes, nor does it abide.

The own-characteristic of the body dhatu neither comes nor goes, nor does it abide; the own-characteristic of the tangible-object dhatu through to the feelings arising with body-contact as condition neither comes nor goes, nor does it abide. Why is this? Subhuti!

Because the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, the feelings arising with body-contact as condition, and their fundamental nature, suchness, intrinsic nature, and own-characteristic—whether moving or abiding—cannot be apprehended.

Furthermore, Subhuti! The mind dhatu neither comes nor goes, nor does it abide; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition neither come nor go, nor do they abide. The fundamental nature of the mind dhatu neither comes nor goes, nor does it abide; the fundamental nature of the mental-object dhatu through to the feelings arising with mind-contact as condition neither comes nor goes, nor does it abide.

The suchness of the mind dhatu neither comes nor goes, nor does it abide; the suchness of the mental-object dhatu through to the feelings arising with mind-contact as condition neither comes nor goes, nor does it abide. The intrinsic nature of the mind dhatu neither comes nor goes, nor does it abide; the intrinsic nature of the mental-object dhatu through to the feelings arising with mind-contact as condition neither comes nor goes, nor does it abide.

The own-characteristic of the mind dhatu neither comes nor goes, nor does it abide; the own-characteristic of the mental-object dhatu through to the feelings arising with mind-contact as condition neither comes nor goes, nor does it abide. Why is this? Subhuti!

Because the mind dhatu, the mental-object dhatu, mind-contact, the feelings arising with mind-contact as condition, and their fundamental nature, suchness, intrinsic nature, and own-characteristic—whether moving or abiding—cannot be apprehended.

Furthermore, Subhuti! The earth dhatu neither comes nor goes, nor does it abide; the water, fire, wind, space, and consciousness dhatus neither come nor go, nor do they abide. The fundamental nature of the earth dhatu neither comes nor goes, nor does it abide; the fundamental nature of the water, fire, wind, space, and consciousness dhatus neither comes nor goes, nor does it abide.

The suchness of the earth dhatu neither comes nor goes, nor does it abide; the suchness of the water, fire, wind, space, and consciousness dhatus neither comes nor goes, nor does it abide. The intrinsic nature of the earth dhatu neither comes nor goes, nor does it abide; the intrinsic nature of the water, fire, wind, space, and consciousness dhatus neither comes nor goes, nor does it abide. The own-characteristic of the earth dhatu neither comes nor goes, nor does it abide; the own-characteristic of the water, fire, wind, space, and consciousness dhatus neither comes nor goes, nor does it abide.

Why is this? Subhuti! Because the earth, water, fire, wind, space, and consciousness dhatus, and their fundamental nature, suchness, intrinsic nature, and own-characteristic—whether moving or abiding—cannot be apprehended.

Furthermore, Subhuti! The Noble Truth of suffering neither comes nor goes, nor does it abide; the Noble Truths of the origin of suffering, cessation, and the path neither come nor go, nor do they abide. The fundamental nature of the Noble Truth of suffering neither comes nor goes, nor does it abide; the fundamental nature of the Noble Truths of the origin of suffering, cessation, and the path neither comes nor goes, nor does it abide.

The suchness of the Noble Truth of suffering neither comes nor goes, nor does it abide; the suchness of the Noble Truths of the origin of suffering, cessation, and the path neither comes nor goes, nor does it abide. The intrinsic nature of the Noble Truth of suffering neither comes nor goes, nor does it abide; the intrinsic nature of the Noble Truths of the origin of suffering, cessation, and the path neither comes nor goes, nor does it abide.

The own-characteristic of the Noble Truth of suffering neither comes nor goes, nor does it abide; the own-characteristic of the Noble Truths of the origin of suffering, cessation, and the path neither comes nor goes, nor does it abide. Why is this? Subhuti!

Because the Noble Truths of suffering, the origin of suffering, cessation, and the path, and their fundamental nature, suchness, intrinsic nature, and own-characteristic—whether moving or abiding—cannot be apprehended.

Furthermore, Subhuti! Ignorance neither comes nor goes, nor does it abide; volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair neither come nor go, nor do they abide. The fundamental nature of ignorance neither comes nor goes, nor does it abide; the fundamental nature of volitional formations through to aging and death, sorrow, lamentation, pain, grief, and despair neither comes nor goes, nor does it abide.

The suchness of ignorance neither comes nor goes, nor does it abide; the suchness of volitional formations through to aging and death, sorrow, lamentation, pain, grief, and despair neither comes nor goes, nor does it abide. The intrinsic nature of ignorance neither comes nor goes, nor does it abide; the intrinsic nature of volitional formations through to aging and death, sorrow, lamentation, pain, grief, and despair neither comes nor goes, nor does it abide.

The own-characteristic of ignorance neither comes nor goes, nor does it abide; the own-characteristic of volitional formations through to aging and death, sorrow, lamentation, pain, grief, and despair neither comes nor goes, nor does it abide. Why is this? Subhuti!

Because ignorance, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair, and their fundamental nature, suchness, intrinsic nature, and own-characteristic—whether moving or abiding—cannot be apprehended.

Furthermore, Subhuti! True suchness neither comes nor goes, nor does it abide; the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the inconceivable realm, the realm of space, the realm of cessation, the realm of detachment, the realm of extinction, the realm without nature, the realm without characteristics, the realm without activity, the unconditioned realm, the realm of peace and security, the realm of quiescence, the fixed order of Dharma, the abiding order of Dharma, original nonexistence, and the ultimate reality neither come nor go, nor do they abide.

The fundamental nature of true suchness neither comes nor goes, nor does it abide; the fundamental nature of the dharma realm through the ultimate reality neither comes nor goes, nor does it abide. The true suchness of true suchness neither comes nor goes, nor does it abide; the true suchness of the dharma realm through the ultimate reality neither comes nor goes, nor does it abide. The intrinsic nature of true suchness neither comes nor goes, nor does it abide; the intrinsic nature of the dharma realm through the ultimate reality neither comes nor goes, nor does it abide.

The intrinsic characteristic of true suchness neither comes nor goes, nor does it abide; the intrinsic characteristic of the dharma realm through the ultimate reality neither comes nor goes, nor does it abide. Why is this? Subhuti!

Because true suchness through the ultimate reality, together with their fundamental nature, true suchness, intrinsic nature, and intrinsic characteristics, whether moving or abiding, cannot be apprehended.

Furthermore, Subhuti! Inner emptiness neither comes nor goes, nor does it abide; outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of fundamental nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of non-nature, emptiness of intrinsic nature, and the emptiness of the intrinsic nature of non-nature neither come nor go, nor do they abide.

The fundamental nature of inner emptiness neither comes nor goes, nor does it abide; the fundamental nature of outer emptiness through the emptiness of the intrinsic nature of non-nature neither comes nor goes, nor does it abide. The true suchness of inner emptiness neither comes nor goes, nor does it abide; the true suchness of outer emptiness through the emptiness of the intrinsic nature of non-nature neither comes nor goes, nor does it abide.

The intrinsic nature of inner emptiness neither comes nor goes, nor does it abide; the intrinsic nature of outer emptiness through the emptiness of the intrinsic nature of non-nature neither comes nor goes, nor does it abide. The intrinsic characteristic of inner emptiness neither comes nor goes, nor does it abide; the intrinsic characteristic of outer emptiness through the emptiness of the intrinsic nature of non-nature neither comes nor goes, nor does it abide.

Why is this? Subhuti! Because inner emptiness through the emptiness of the intrinsic nature of non-nature, together with their fundamental nature, true suchness, intrinsic nature, and intrinsic characteristics, whether moving or abiding, cannot be apprehended.

Furthermore, Subhuti! The perfection of generosity neither comes nor goes, nor does it abide; the perfections of pure morality, patient acceptance, diligence, meditation, and prajnaparamita neither come nor go, nor do they abide. The fundamental nature of the perfection of generosity neither comes nor goes, nor does it abide; the fundamental nature of the perfections of pure morality, patient acceptance, diligence, meditation, and prajnaparamita neither comes nor goes, nor does it abide.

The true suchness of the perfection of generosity neither comes nor goes, nor does it abide; the true suchness of the perfections of pure morality, patient acceptance, diligence, meditation, and prajnaparamita neither comes nor goes, nor does it abide. The intrinsic nature of the perfection of generosity neither comes nor goes, nor does it abide; the intrinsic nature of the perfections of pure morality, patient acceptance, diligence, meditation, and prajnaparamita neither comes nor goes, nor does it abide.

The intrinsic characteristic of the perfection of generosity neither comes nor goes, nor does it abide; the intrinsic characteristic of the perfections of pure morality, patient acceptance, diligence, meditation, and prajnaparamita neither comes nor goes, nor does it abide. Why is this? Subhuti!

Because the perfections of generosity, pure morality, patient acceptance, diligence, meditation, and prajnaparamita, together with their fundamental nature, true suchness, intrinsic nature, and intrinsic characteristics, whether moving or abiding, cannot be apprehended.

Furthermore, Subhuti! The four meditative absorptions neither come nor go, nor do they abide; the four immeasurables and the four formless concentrations neither come nor go, nor do they abide. The fundamental nature of the four meditative absorptions neither comes nor goes, nor does it abide; the fundamental nature of the four immeasurables and the four formless concentrations neither comes nor goes, nor does it abide.

The true suchness of the four meditative absorptions neither comes nor goes, nor does it abide; the true suchness of the four immeasurables and the four formless concentrations neither comes nor goes, nor does it abide. The intrinsic nature of the four meditative absorptions neither comes nor goes, nor does it abide; the intrinsic nature of the four immeasurables and the four formless concentrations neither comes nor goes, nor does it abide.

The intrinsic characteristic of the four meditative absorptions neither comes nor goes, nor does it abide; the intrinsic characteristic of the four immeasurables and the four formless concentrations neither comes nor goes, nor does it abide. Why is this? Subhuti!

Because the four meditative absorptions, the four immeasurables, and the four formless concentrations, together with their fundamental nature, true suchness, intrinsic nature, and intrinsic characteristics, whether moving or abiding, cannot be apprehended.

Furthermore, Subhuti! The four foundations of mindfulness neither come nor go, nor do they abide; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path neither come nor go, nor do they abide. The fundamental nature of the four foundations of mindfulness neither comes nor goes, nor does it abide; the fundamental nature of the four right efforts through the eightfold noble path neither comes nor goes, nor does it abide.

The true suchness of the four foundations of mindfulness neither comes nor goes, nor does it abide; the true suchness of the four right efforts through the eightfold noble path neither comes nor goes, nor does it abide. The intrinsic nature of the four foundations of mindfulness neither comes nor goes, nor does it abide; the intrinsic nature of the four right efforts through the eightfold noble path neither comes nor goes, nor does it abide.

The intrinsic characteristic of the four foundations of mindfulness neither comes nor goes, nor does it abide; the intrinsic characteristic of the four right efforts through the eightfold noble path neither comes nor goes, nor does it abide. Why is this? Subhuti!

Because the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, together with their fundamental nature, true suchness, intrinsic nature, and intrinsic characteristics, whether moving or abiding, cannot be apprehended.

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