大般若波羅蜜多經

02

Furthermore, Subhuti! If the dharma of the spiritual lineage truly existed and were not nonexistent, then this Great Vehicle would not be honored, supreme, foremost, or wondrous, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the dharma of the spiritual lineage does not truly exist and is devoid of intrinsic nature, this Great Vehicle is honored, supreme, foremost, and wondrous, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the dharma of the eighth person, the dharma of a stream-enterer, the dharma of a once-returner, the dharma of a non-returner, the dharma of an arhat, the dharma of a pratyekabuddha, the dharma of a bodhisattva, and the dharma of a Tathagata truly existed and were not nonexistent, then this Great Vehicle would not be honored, supreme, foremost, or wondrous, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the dharma of the eighth person through the dharma of a Tathagata does not truly exist and is devoid of intrinsic nature, this Great Vehicle is honored, supreme, foremost, and wondrous, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If the lineage of a pudgala truly existed and were not nonexistent, then this Great Vehicle would not be honored, supreme, foremost, or wondrous, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the lineage of a pudgala does not truly exist and is devoid of intrinsic nature, this Great Vehicle is honored, supreme, foremost, and wondrous, surpassing all devas, humans, asuras, and others in the world.

Subhuti! If the pudgala who is the eighth person, a stream-enterer, a once-returner, a non-returner, an arhat, a pratyekabuddha, a bodhisattva, or a Tathagata truly existed and were not nonexistent, then this Great Vehicle would not be honored, supreme, foremost, or wondrous, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the pudgala who is the eighth person through the Tathagata does not truly exist and is devoid of intrinsic nature, this Great Vehicle is honored, supreme, foremost, and wondrous, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If all devas, humans, asuras, and others in the world truly existed and were not nonexistent, then this Great Vehicle would not be honored, supreme, foremost, or wondrous, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because all devas, humans, asuras, and others in the world do not truly exist and are devoid of intrinsic nature, this Great Vehicle is honored, supreme, foremost, and wondrous, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If the immeasurable kinds of thought arising in a great bodhisattva from the first arising of the aspiration until taking a seat upon the wondrous seat of enlightenment truly existed and were not nonexistent, then this Great Vehicle would not be honored, supreme, foremost, or wondrous, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the immeasurable kinds of thought arising in a great bodhisattva from the first arising of the aspiration until taking a seat upon the wondrous seat of enlightenment do not truly exist and are devoid of intrinsic nature, this Great Vehicle is honored, supreme, foremost, and wondrous, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If the vajra wisdom of a great bodhisattva truly existed and were not nonexistent, then this Great Vehicle would not be honored, supreme, foremost, or wondrous, and could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the vajra-like wisdom of a great bodhisattva does not truly exist and is devoid of intrinsic nature, this Great Vehicle is honored, supreme, foremost, and wondrous, surpassing all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If the vajra-like wisdom of a great bodhisattva truly existed and were not nonexistent, then a great bodhisattva should not, by means of this vajra-like wisdom, realize that the intrinsic nature of all dharmas is empty, permanently sever all habitual tendencies and continuities of the afflictions, and attain the wisdom of all-knowledge; nor could the bodhisattva surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the vajra-like wisdom of a great bodhisattva does not truly exist and is devoid of intrinsic nature, great bodhisattvas, by means of this vajra-like wisdom, realize that the intrinsic nature of all dharmas is empty, permanently sever all habitual tendencies and continuities of the afflictions, attain the wisdom of all-knowledge, and can also surpass all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If the thirty-two marks of a great being and the eighty excellent characteristics adorning the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones truly existed and were not nonexistent, then the wondrous majestic virtue of the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the thirty-two marks of a great being and the eighty excellent characteristics adorning the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones do not truly exist and are devoid of intrinsic nature, the wondrous majestic virtue of the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones surpasses all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If the light emitted by the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones truly existed and were not nonexistent, then the light emitted by the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones could not universally illuminate worlds as numerous as the sands of the Ganges throughout the ten directions, nor could it surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the light emitted by the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones does not truly exist and is devoid of intrinsic nature, the light emitted by the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones cannot universally illuminate worlds as numerous as the sands of the Ganges throughout the ten directions, and can also surpass all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones' possession of sixty wondrous vocal qualities truly existed and were not nonexistent, then the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, endowed with sixty wondrous vocal qualities, could not instruct and guide sentient beings in immeasurable, innumerable worlds throughout the ten directions, nor could they surpass all devas, humans, asuras, and others in the world.

Subhuti! Because the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones' possession of sixty wondrous vocal qualities does not truly exist and is devoid of intrinsic nature, the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones, endowed with sixty wondrous vocal qualities, can instruct and guide sentient beings in immeasurable, innumerable worlds throughout the ten directions, and can also surpass all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If the turning of the Dharma wheel by the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones truly existed and were not nonexistent, then the turning of the Dharma wheel by the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones would not be pure, nor would it be something that all sramanas, brahmins, and others in the world are unable to turn, and it could not surpass all devas, humans, asuras, and others in the world.

Subhuti! Since the turning of the Dharma wheel by the Tathagatas, Arhats, Perfectly Enlightened Ones is not truly existent and is devoid of intrinsic nature, the turning of the Dharma wheel by the Tathagatas, Arhats, Perfectly Enlightened Ones is utterly pure. This is a deed that no śramaṇa, brahmin, or anyone else in the world can perform, and it surpasses all devas, humans, asuras, and others in the world.

Furthermore, Subhuti! If the guidance and transformation of sentient beings by the Tathagatas, Arhats, Perfectly Enlightened Ones were truly existent and not nonexistent, then their guidance and transformation of sentient beings could not enable those various kinds of sentient beings to enter the sublime realm of nirvana without remainder, nor could it surpass all devas, humans, asuras, and others in the world.

Subhuti! Since the guidance and transformation of sentient beings by the Tathagatas, Arhats, Perfectly Enlightened Ones is not truly existent and is devoid of intrinsic nature, the turning of the Dharma wheel by the Tathagatas, Arhats, Perfectly Enlightened Ones can enable all those various kinds of sentient beings to enter the sublime realm of nirvana without remainder, and can also surpass all devas, humans, asuras, and others in the world.

Subhuti! For reasons such as these, the Great Vehicle is said to be honored, supreme, unsurpassed, and sublime, surpassing all devas, humans, asuras, and others in the world.

XXI. CHAPTER ON NONEXISTENCE

01

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

Subhuti! Furthermore, just as no shape in empty space—long or short, high or low, square or round, curved or straight—can be apprehended, so too is the Great Vehicle: no shape—long or short, high or low, square or round, curved or straight—can be apprehended. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as no color in empty space—blue, yellow, red, white, pink, purple, azure, green, bluish white, and so forth—can be apprehended, so too is the Great Vehicle: no color—blue, yellow, red, white, pink, purple, azure, green, bluish white, and so forth—can be apprehended. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as empty space is neither past, nor future, nor present, so too is the Great Vehicle: it is neither past, nor future, nor present. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as empty space neither increases nor decreases, neither advances nor retreats, so too is the Great Vehicle: it neither increases nor decreases, neither advances nor retreats. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as empty space is neither defiled nor purified, so too is the Great Vehicle: it is neither defiled nor purified. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as empty space neither arises nor ceases, neither abides nor changes, so too is the Great Vehicle: it neither arises nor ceases, neither abides nor changes. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as empty space is neither wholesome nor unwholesome, neither determinate nor indeterminate, so too is the Great Vehicle: it is neither wholesome nor unwholesome, neither determinate nor indeterminate. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as empty space neither sees, nor hears, nor understands, nor knows, so too is the Great Vehicle: it neither sees, nor hears, nor understands, nor knows. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as empty space is neither understood, nor comprehended, nor fully known, nor utterly abandoned, nor realized, nor cultivated, so too is the Great Vehicle: it is neither understood, nor comprehended, nor fully known, nor utterly abandoned, nor realized, nor cultivated. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as empty space is neither a fruit, nor a dharma possessing a fruit, neither maturation, nor a dharma possessing maturation, so too is the Great Vehicle: it is neither a fruit, nor a dharma possessing a fruit, neither maturation, nor a dharma possessing maturation. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as empty space has no dharma of greed and no dharma free from greed; no dharma of hatred and no dharma free from hatred; no dharma of delusion and no dharma free from delusion, so too is the Great Vehicle: it has no dharma of greed and no dharma free from greed; no dharma of hatred and no dharma free from hatred; no dharma of delusion and no dharma free from delusion. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as in empty space no initial generation of the aspiration can be apprehended, up to and including no tenth generation of the aspiration that can be apprehended, so too is the Great Vehicle: no initial generation of the aspiration can be apprehended, up to and including no tenth generation of the aspiration that can be apprehended. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as in empty space no Ground of Pure Contemplation, Ground of Spiritual Lineage, Eighth Ground, Ground of Complete Vision, Ground of Attenuation, Ground of Freedom from Desire, Ground of Having Completed the Task, Pratyekabuddha Ground, Bodhisattva Ground, or Tathagata Ground can be apprehended, so too is the Great Vehicle: no Ground of Pure Contemplation, up to and including the Tathagata Ground, can be apprehended. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as empty space does not fall within the Desire Realm, does not fall within the Form Realm, and does not fall within the Formless Realm, so too is the Great Vehicle: it does not fall within the Desire Realm, does not fall within the Form Realm, and does not fall within the Formless Realm. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as in empty space no one progressing toward stream-entry, no fruit of stream-entry, no one progressing toward once-returning, no fruit of once-returning, no one progressing toward non-returning, no fruit of non-returning, no one progressing toward arhatship, no fruit of arhatship, no one progressing toward pratyekabuddhahood, no fruit of pratyekabuddhahood, no bodhisattva, and no Tathagata can be apprehended, so too is the Great Vehicle: no one progressing toward stream-entry, up to and including no Tathagata, can be apprehended. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as in empty space no Śrāvaka Ground, Pratyekabuddha Ground, Bodhisattva Ground, or Tathagata Ground can be apprehended, so too is the Great Vehicle: no Śrāvaka Ground, Pratyekabuddha Ground, or Tathagata Ground can be apprehended. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as empty space is neither with form nor formless, neither visible nor invisible, neither resistant nor nonresistant, neither associated nor unassociated, so too is the Great Vehicle: it is neither with form nor formless, neither visible nor invisible, neither resistant nor nonresistant, neither associated nor unassociated. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti! Furthermore, just as empty space is neither permanent nor impermanent, neither blissful nor suffering, neither self nor nonself, neither pure nor impure, so too is the Great Vehicle: it is neither permanent nor impermanent, neither blissful nor suffering, neither self nor nonself, neither pure nor impure. Therefore, the Great Vehicle is said to be equal to empty space.

Subhuti, just as space is neither empty nor nonempty, neither characterized nor uncharacterized, and neither wishful nor wishless, so too is the Great Vehicle neither empty nor nonempty, neither characterized nor uncharacterized, and neither wishful nor wishless. Therefore, the Great Vehicle is said to be equal to space.

Subhuti, just as space is neither quiescent nor nonquiescent, neither detached nor nondetached, so too is the Great Vehicle neither quiescent nor nonquiescent, neither detached nor nondetached. Therefore, the Great Vehicle is said to be equal to space.

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

Subhuti, just as space is neither apprehensible nor inapprehensible, so too is the Great Vehicle neither apprehensible nor inapprehensible. Therefore, the Great Vehicle is said to be equal to space.

Subhuti, just as space is neither skandha, dhatu, nor ayatana, nor apart from skandha, dhatu, and ayatana, so too is the Great Vehicle neither skandha, dhatu, nor ayatana, nor apart from skandha, dhatu, and ayatana. Therefore, the Great Vehicle is said to be equal to space.

Subhuti, just as space is neither expressible nor inexpressible, so too is the Great Vehicle neither expressible nor inexpressible. Therefore, the Great Vehicle is said to be equal to space.

Subhuti, for reasons such as these, the Great Vehicle is said to be equal to space.

Furthermore, Subhuti, you said that just as space is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings, so too is the Great Vehicle capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. So it is! So it is!

It is exactly as you have said. Why is this? Subhuti, because sentient beings have no existence of their own, one should know that space also has no existence of its own.

Because space has no existence of its own, one should know that the Great Vehicle also has no existence of its own. For this reason, the Great Vehicle is said to be capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this?

Subhuti, whether sentient beings, space, or the Great Vehicle, all such things have no existence of their own and are unobtainable.

Furthermore, Subhuti, because sentient beings are immeasurable, innumerable, and boundless, one should know that space is also immeasurable, innumerable, and boundless. Because space is immeasurable, innumerable, and boundless, one should know that the Great Vehicle is also immeasurable, innumerable, and boundless. For this reason, the Great Vehicle is said to be capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this? Subhuti, whether the immeasurability, innumerability, and boundlessness of sentient beings; the immeasurability, innumerability, and boundlessness of space; or the immeasurability, innumerability, and boundlessness of the Great Vehicle—all such things have no existence of their own and are unobtainable.

Furthermore, Subhuti, because sentient beings have no existence of their own, one should know that space also has no existence of its own. Because space has no existence of its own, one should know that the Great Vehicle also has no existence of its own. Because the Great Vehicle has no existence of its own, one should know that the immeasurable also has no existence of its own. Because the immeasurable has no existence of its own, one should know that the innumerable also has no existence of its own. Because the innumerable has no existence of its own, one should know that the boundless also has no existence of its own. Because the boundless has no existence of its own, one should know that all dharmas also have no existence of their own.

For this reason, the Great Vehicle is said to be capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this? Subhuti, whether sentient beings, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all dharmas—all such things have no existence of their own and are unobtainable!

Furthermore, Subhuti, because the self has no existence of its own, one should know that the sentient being also has no existence of its own. Because the sentient being has no existence of its own, one should know that the vital principle also has no existence of its own. Because the vital principle has no existence of its own, one should know that the living being also has no existence of its own.

Because the living being has no existence of its own, one should know that the one who is nourished also has no existence of its own. Because the one who is nourished has no existence of its own, one should know that the person also has no existence of his own. Because the person has no existence of his own, one should know that the pudgala also has no existence of its own.

Because the pudgala has no existence of its own, one should know that the mind-born being also has no existence of its own. Because the mind-born being has no existence of its own, one should know that the youth also has no existence of his own. Because the youth has no existence of his own, one should know that the doer also has no existence of his own.

Because the doer has no existence of his own, one should know that the experiencer also has no existence of his own. Because the experiencer has no existence of his own, one should know that the knower also has no existence of his own. Because the knower has no existence of his own, one should know that the seer also has no existence of his own.

Because the seer has no existence of his own, one should know that space also has no existence of its own. Because space has no existence of its own, one should know that the Great Vehicle also has no existence of its own. Because the Great Vehicle has no existence of its own, one should know that the immeasurable also has no existence of its own.

Because the immeasurable has no existence of its own, one should know that the innumerable also has no existence of its own. Because the innumerable has no existence of its own, one should know that the boundless also has no existence of its own. Because the boundless has no existence of its own, one should know that all dharmas also have no existence of their own.

For this reason, the Great Vehicle is said to be capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this? Subhuti, from the self through the seer, whether space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all dharmas—all such things have no existence of their own and are unobtainable.

Furthermore, Subhuti, because the self through the seer have no existence of their own, one should know that the dharma realm also has no existence of its own. Because the dharma realm has no existence of its own, one should know that space also has no existence of its own. Because space has no existence of its own, one should know that the Great Vehicle also has no existence of its own.

Because the Great Vehicle has no existence of its own, one should know that the immeasurable also has no existence of its own. Because the immeasurable has no existence of its own, one should know that the innumerable also has no existence of its own. Because the innumerable has no existence of its own, one should know that the boundless also has no existence of its own.

Because the boundless has no existence of its own, one should know that all dharmas also have no existence of their own. For this reason, the Great Vehicle is said to be capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this?

Subhuti, from the self through the seer, whether the dharma realm, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, or all dharmas—all such things have no existence of their own and are unobtainable.

Furthermore, Subhuti, because the self through the seer have no existence of their own, one should know that suchness, the true limit, the inconceivable realm, the realm of peace and security, and so forth, successively, also have no existence of their own. Because suchness, the true limit, the inconceivable realm, the realm of peace and security, and so forth, have no existence of their own, one should know that space also has no existence of its own.

Because space has no existence of its own, one should know that the Great Vehicle also has no existence of its own. Because the Great Vehicle has no existence of its own, one should know that the immeasurable also has no existence of its own. Because the immeasurable has no existence of its own, one should know that the innumerable also has no existence of its own.

Because the innumerable has no existence of its own, one should know that the boundless also has no existence of its own. Because the boundless has no existence of its own, one should know that all dharmas also have no existence of their own. For this reason, the Great Vehicle is said to be capable of universally accommodating immeasurable, innumerable, and boundless sentient beings.

Why is this? Subhuti, from the self through the seer, whether suchness, the true limit, the inconceivable realm, the realm of peace and security, and so forth; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; or all dharmas—all such things have no existence of their own and are unobtainable.

Furthermore, Subhuti! Since the self, up to and including the seer, is without existence, one should know that form is also without existence. Since form is without existence, one should know that space is also without existence.

Since space is without existence, one should know that the Great Vehicle is also without existence. Since the Great Vehicle is without existence, one should know that the immeasurable is also without existence. Since the immeasurable is without existence, one should know that the innumerable is also without existence.

Since the innumerable is without existence, one should know that the boundless is also without existence. Since the boundless is without existence, one should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings.

Why is this? Subhuti! Because the self, up to and including the seer; form; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; and all dharmas—all such things are without existence and cannot be apprehended.

Furthermore, Subhuti! Since the self, up to and including the seer, is without existence, one should know that feeling, perception, formations, and consciousness are likewise, in succession, without existence. Since feeling, perception, formations, and consciousness are without existence, one should know that space is also without existence.

Since space is without existence, one should know that the Great Vehicle is also without existence. Since the Great Vehicle is without existence, one should know that the immeasurable is also without existence. Since the immeasurable is without existence, one should know that the innumerable is also without existence.

Since the innumerable is without existence, one should know that the boundless is also without existence. Since the boundless is without existence, one should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings.

Why is this? Subhuti! Because the self, up to and including the seer; feeling, perception, formations, and consciousness; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; and all dharmas—all such things are without existence and cannot be apprehended.

Furthermore, Subhuti! Since the self, up to and including the seer, is without existence, one should know that the eye ayatana is also without existence. Since the eye ayatana is without existence, one should know that space is also without existence.

Since space is without existence, one should know that the Great Vehicle is also without existence. Since the Great Vehicle is without existence, one should know that the immeasurable is also without existence. Since the immeasurable is without existence, one should know that the innumerable is also without existence.

Since the innumerable is without existence, one should know that the boundless is also without existence. Since the boundless is without existence, one should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings.

Why is this? Subhuti! Because the self, up to and including the seer; the eye ayatana; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; and all dharmas—all such things are without existence and cannot be apprehended.

Furthermore, Subhuti! Since the self, up to and including the seer, is without existence, one should know that the ear, nose, tongue, body, and mind ayatanas are likewise, in succession, without existence. Since the ear, nose, tongue, body, and mind ayatanas are without existence, one should know that space is also without existence.

Since space is without existence, one should know that the Great Vehicle is also without existence. Since the Great Vehicle is without existence, one should know that the immeasurable is also without existence. Since the immeasurable is without existence, one should know that the innumerable is also without existence.

Since the innumerable is without existence, one should know that the boundless is also without existence. Since the boundless is without existence, one should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings.

Why is this? Subhuti! Because the self, up to and including the seer; the ear, nose, tongue, body, and mind ayatanas; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; and all dharmas—all such things are without existence and cannot be apprehended.

Furthermore, Subhuti! Since the self, up to and including the seer, is without existence, one should know that the form ayatana is also without existence. Since the form ayatana is without existence, one should know that space is also without existence.

Since space is without existence, one should know that the Great Vehicle is also without existence. Since the Great Vehicle is without existence, one should know that the immeasurable is also without existence. Since the immeasurable is without existence, one should know that the innumerable is also without existence.

Since the innumerable is without existence, one should know that the boundless is also without existence. Since the boundless is without existence, one should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings.

Why is this? Subhuti! Because the self, up to and including the seer; the form ayatana; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; and all dharmas—all such things are without existence and cannot be apprehended.

Furthermore, Subhuti! Since the self, up to and including the seer, is without existence, one should know that the sound, odor, taste, tangible-object, and dharma ayatanas are likewise, in succession, without existence. Since the sound, odor, taste, tangible-object, and dharma ayatanas are without existence, one should know that space is also without existence.

Since space is without existence, one should know that the Great Vehicle is also without existence. Since the Great Vehicle is without existence, one should know that the immeasurable is also without existence. Since the immeasurable is without existence, one should know that the innumerable is also without existence.

Since the innumerable is without existence, one should know that the boundless is also without existence. Since the boundless is without existence, one should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings.

Why is this? Subhuti! Because the self, up to and including the seer; the sound, odor, taste, tangible-object, and dharma ayatanas; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; and all dharmas—all such things are without existence and cannot be apprehended.

Furthermore, Subhuti! Since the self, up to and including the seer, is without existence, one should know that the eye dhatu is also without existence. Since the eye dhatu is without existence, one should know that space is also without existence.

Since space is without existence, one should know that the Great Vehicle is also without existence. Since the Great Vehicle is without existence, one should know that the immeasurable is also without existence. Since the immeasurable is without existence, one should know that the innumerable is also without existence.

Since the innumerable is without existence, one should know that the boundless is also without existence. Since the boundless is without existence, one should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings.

Why is this? Subhuti! Because the self, up to and including the seer; the eye dhatu; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; and all dharmas—all such things are without existence and cannot be apprehended.

Furthermore, Subhuti! Since the self, up to and including the seer, is without existence, one should know that the ear, nose, tongue, body, and mind dhatus are likewise, in succession, without existence. Since the ear, nose, tongue, body, and mind dhatus are without existence, one should know that space is also without existence.

Since space is without existence, one should know that the Great Vehicle is also without existence. Since the Great Vehicle is without existence, one should know that the immeasurable is also without existence. Since the immeasurable is without existence, one should know that the innumerable is also without existence.

Since the innumerable is without existence, one should know that the boundless is also without existence. Since the boundless is without existence, one should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings.

Why is this? Subhuti! Because the self, up to and including the seer; the ear, nose, tongue, body, and mind dhatus; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; and all dharmas—all such things are without existence and cannot be apprehended.

Furthermore, Subhuti, since a self, up to one who sees, is without existence, you should know that the realm of form is also without existence. Since the realm of form is without existence, you should know that space is also without existence. Since space is without existence, you should know that the Great Vehicle is also without existence.

Since the Great Vehicle is without existence, you should know that the immeasurable is also without existence. Since the immeasurable is without existence, you should know that the innumerable is also without existence. Since the innumerable is without existence, you should know that the boundless is also without existence.

Since the boundless is without existence, you should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this?

Subhuti, whether a self, up to one who sees; the realm of form; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; or all dharmas—all these are without existence and cannot be apprehended.

Furthermore, Subhuti, since a self, up to one who sees, is without existence, you should know that the realms of sound, odor, taste, touch, and dharmas are, in turn, also without existence. Since the realms of sound, odor, taste, touch, and dharmas are without existence, you should know that space is also without existence. Since space is without existence, you should know that the Great Vehicle is also without existence.

Since the Great Vehicle is without existence, you should know that the immeasurable is also without existence. Since the immeasurable is without existence, you should know that the innumerable is also without existence. Since the innumerable is without existence, you should know that the boundless is also without existence.

Since the boundless is without existence, you should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this?

Subhuti, whether a self, up to one who sees; the realms of sound, odor, taste, touch, and dharmas; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; or all dharmas—all these are without existence and cannot be apprehended.

Furthermore, Subhuti, since a self, up to one who sees, is without existence, you should know that the eye-consciousness dhatu is also without existence. Since the eye-consciousness dhatu is without existence, you should know that space is also without existence. Since space is without existence, you should know that the Great Vehicle is also without existence.

Since the Great Vehicle is without existence, you should know that the immeasurable is also without existence. Since the immeasurable is without existence, you should know that the innumerable is also without existence. Since the innumerable is without existence, you should know that the boundless is also without existence.

Since the boundless is without existence, you should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this?

Subhuti, whether a self, up to one who sees; the eye-consciousness dhatu; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; or all dharmas—all these are without existence and cannot be apprehended.

Furthermore, Subhuti, since a self, up to one who sees, is without existence, you should know that the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are, in turn, also without existence. Since the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are without existence, you should know that space is also without existence. Since space is without existence, you should know that the Great Vehicle is also without existence.

Since the Great Vehicle is without existence, you should know that the immeasurable is also without existence. Since the immeasurable is without existence, you should know that the innumerable is also without existence. Since the innumerable is without existence, you should know that the boundless is also without existence.

Since the boundless is without existence, you should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this?

Subhuti, whether a self, up to one who sees; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; or all dharmas—all these are without existence and cannot be apprehended.

Furthermore, Subhuti, since a self, up to one who sees, is without existence, you should know that eye-contact is also without existence. Since eye-contact is without existence, you should know that space is also without existence. Since space is without existence, you should know that the Great Vehicle is also without existence.

Since the Great Vehicle is without existence, you should know that the immeasurable is also without existence. Since the immeasurable is without existence, you should know that the innumerable is also without existence. Since the innumerable is without existence, you should know that the boundless is also without existence.

Since the boundless is without existence, you should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this?

Subhuti, whether a self, up to one who sees; eye-contact; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; or all dharmas—all these are without existence and cannot be apprehended.

Furthermore, Subhuti, since a self, up to one who sees, is without existence, you should know that ear-, nose-, tongue-, body-, and mind-contact are, in turn, also without existence. Since ear-, nose-, tongue-, body-, and mind-contact are without existence, you should know that space is also without existence. Since space is without existence, you should know that the Great Vehicle is also without existence.

Since the Great Vehicle is without existence, you should know that the immeasurable is also without existence. Since the immeasurable is without existence, you should know that the innumerable is also without existence. Since the innumerable is without existence, you should know that the boundless is also without existence.

Since the boundless is without existence, you should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this?

Subhuti, whether a self, up to one who sees; ear-, nose-, tongue-, body-, and mind-contact; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; or all dharmas—all these are without existence and cannot be apprehended.

Furthermore, Subhuti, since a self, up to one who sees, is without existence, you should know that the feelings arising with eye-contact as their condition are also without existence. Since the feelings arising with eye-contact as their condition are without existence, you should know that space is also without existence. Since space is without existence, you should know that the Great Vehicle is also without existence.

Since the Great Vehicle is without existence, you should know that the immeasurable is also without existence. Since the immeasurable is without existence, you should know that the innumerable is also without existence. Since the innumerable is without existence, you should know that the boundless is also without existence.

Since the boundless is without existence, you should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this?

Subhuti, whether a self, up to one who sees; the feelings arising with eye-contact as their condition; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; or all dharmas—all these are without existence and cannot be apprehended.

Furthermore, Subhuti, since a self, up to one who sees, is without existence, you should know that the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their respective conditions are, in turn, also without existence. Since the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their respective conditions are without existence, you should know that space is also without existence.

Since space is without existence, you should know that the Great Vehicle is also without existence. Since the Great Vehicle is without existence, you should know that the immeasurable is also without existence. Since the immeasurable is without existence, you should know that the innumerable is also without existence.

Since the innumerable is without existence, you should know that the boundless is also without existence. Since the boundless is without existence, you should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings.

Why is this? Subhuti, whether a self, up to one who sees; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their respective conditions; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; or all dharmas—all these are without existence and cannot be apprehended.

Furthermore, Subhuti! Since the self, up to the one who sees, is without existence, one should know that the perfection of generosity is also without existence. Since the perfection of generosity is without existence, one should know that space is also without existence.

Since space is without existence, one should know that the Great Vehicle is also without existence. Since the Great Vehicle is without existence, one should know that the immeasurable is also without existence. Since the immeasurable is without existence, one should know that the innumerable is also without existence.

Since the innumerable is without existence, one should know that the boundless is also without existence. Since the boundless is without existence, one should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings.

Why is this? Subhuti! Because the self, up to the one who sees; the perfection of generosity; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; and all dharmas—all these are without existence and cannot be apprehended.

Furthermore, Subhuti! Since the self, up to the one who sees, is without existence, one should know that the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita are, in succession, also without existence. Since the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita are without existence, one should know that space is also without existence.

Since space is without existence, one should know that the Great Vehicle is also without existence. Since the Great Vehicle is without existence, one should know that the immeasurable is also without existence. Since the immeasurable is without existence, one should know that the innumerable is also without existence.

Since the innumerable is without existence, one should know that the boundless is also without existence. Since the boundless is without existence, one should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings.

Why is this? Subhuti! Because the self, up to the one who sees; the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; and all dharmas—all these are without existence and cannot be apprehended.

Furthermore, Subhuti! Since the self, up to the one who sees, is without existence, one should know that internal emptiness is also without existence. Since internal emptiness is without existence, one should know that space is also without existence.

Since space is without existence, one should know that the Great Vehicle is also without existence. Since the Great Vehicle is without existence, one should know that the immeasurable is also without existence. Since the immeasurable is without existence, one should know that the innumerable is also without existence.

Since the innumerable is without existence, one should know that the boundless is also without existence. Since the boundless is without existence, one should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings.

Why is this? Subhuti! Because the self, up to the one who sees; internal emptiness; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; and all dharmas—all these are without existence and cannot be apprehended.

Furthermore, Subhuti! Since the self, up to the one who sees, is without existence, one should know that 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 and non-dispersion, emptiness of original nature, emptiness of individual and common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-nature are, in succession, also without existence.

Since external emptiness, up to the emptiness of the self-nature of non-nature, is without existence, one should know that space is also without existence. Since space is without existence, one should know that the Great Vehicle is also without existence. Since the Great Vehicle is without existence, one should know that the immeasurable is also without existence.

Since the immeasurable is without existence, one should know that the innumerable is also without existence. Since the innumerable is without existence, one should know that the boundless is also without existence. Since the boundless is without existence, one should know that all dharmas are also without existence.

For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this? Subhuti!

Because the self, up to the one who sees; external emptiness, up to the emptiness of the self-nature of non-nature; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; and all dharmas—all these are without existence and cannot be apprehended.

Furthermore, Subhuti! Since the self, up to the one who sees, is without existence, one should know that the four foundations of mindfulness are also without existence. Since the four foundations of mindfulness are without existence, one should know that space is also without existence.

Since space is without existence, one should know that the Great Vehicle is also without existence. Since the Great Vehicle is without existence, one should know that the immeasurable is also without existence. Since the immeasurable is without existence, one should know that the innumerable is also without existence.

Since the innumerable is without existence, one should know that the boundless is also without existence. Since the boundless is without existence, one should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings.

Why is this? Subhuti! Because the self, up to the one who sees; the four foundations of mindfulness; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; and all dharmas—all these are without existence and cannot be apprehended.

Furthermore, Subhuti! Since the self, up to the one who sees, is without existence, one should know that 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 are, in succession, also without existence. Since the four right efforts, up to the eightfold noble path, are without existence, one should know that space is also without existence.

Since space is without existence, one should know that the Great Vehicle is also without existence. Since the Great Vehicle is without existence, one should know that the immeasurable is also without existence. Since the immeasurable is without existence, one should know that the innumerable is also without existence.

Since the innumerable is without existence, one should know that the boundless is also without existence. Since the boundless is without existence, one should know that all dharmas are also without existence. For this reason, it is said that the Great Vehicle is capable of universally accommodating immeasurable, innumerable, and boundless sentient beings.

Why is this? Subhuti! Because the self, up to the one who sees; the four right efforts, up to the eightfold noble path; space; the Great Vehicle; the immeasurable; the innumerable; the boundless; and all dharmas—all these are without existence and cannot be apprehended.

Fascicle 418

THE END