大般若波羅蜜多經

02

Furthermore, Subhuti, because the self through one who holds the view of a person are nonexistent, you should know that the Buddha’s ten powers are likewise nonexistent. Because the Buddha’s ten powers are nonexistent, you should know that space is likewise nonexistent. Because space is nonexistent, you should know that the Great Vehicle is likewise nonexistent.

Because the Great Vehicle is nonexistent, you should know that the immeasurable is likewise nonexistent. Because the immeasurable is nonexistent, you should know that the innumerable is likewise nonexistent. Because the innumerable is nonexistent, you should know that the boundless is likewise nonexistent.

Because the boundless is nonexistent, you should know that all dharmas are likewise nonexistent. 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, the self through one who holds the view of a person, the Buddha’s ten powers, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, and all dharmas—all such things are nonexistent and cannot be apprehended.

Furthermore, Subhuti, because the self through one who holds the view of a person are nonexistent, you should know that the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are, successively, likewise nonexistent. Because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are nonexistent, you should know that space is likewise nonexistent.

Because space is nonexistent, you should know that the Great Vehicle is likewise nonexistent. Because the Great Vehicle is nonexistent, you should know that the immeasurable is likewise nonexistent. Because the immeasurable is nonexistent, you should know that the innumerable is likewise nonexistent.

Because the innumerable is nonexistent, you should know that the boundless is likewise nonexistent. Because the boundless is nonexistent, you should know that all dharmas are likewise nonexistent. 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, the self through one who holds the view of a person, the four fearlessnesses through the eighteen distinctive qualities of a Buddha, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, and all dharmas—all such things are nonexistent and cannot be apprehended.

Furthermore, Subhuti, because the self through one who holds the view of a person are nonexistent, you should know that the dharma of the spiritual lineage is likewise nonexistent. Because the dharma of the spiritual lineage is nonexistent, you should know that space is likewise nonexistent. Because space is nonexistent, you should know that the Great Vehicle is likewise nonexistent.

Because the Great Vehicle is nonexistent, you should know that the immeasurable is likewise nonexistent. Because the immeasurable is nonexistent, you should know that the innumerable is likewise nonexistent. Because the innumerable is nonexistent, you should know that the boundless is likewise nonexistent.

Because the boundless is nonexistent, you should know that all dharmas are likewise nonexistent. 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, the self through one who holds the view of a person, the dharma of the spiritual lineage, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, and all dharmas—all such things are nonexistent and cannot be apprehended.

Furthermore, Subhuti, because the self through one who holds the view of a person are nonexistent, you should know that the dharma of the eighth person, the dharma of the stream-enterer, the dharma of the once-returner, the dharma of the non-returner, the dharma of the arhat, the dharma of the pratyekabuddha, the dharma of the bodhisattva, and the dharma of the Tathagata are, successively, likewise nonexistent. Because the dharma of the eighth person through the dharma of the Tathagata are nonexistent, you should know that space is likewise nonexistent.

Because space is nonexistent, you should know that the Great Vehicle is likewise nonexistent. Because the Great Vehicle is nonexistent, you should know that the immeasurable is likewise nonexistent. Because the immeasurable is nonexistent, you should know that the innumerable is likewise nonexistent.

Because the innumerable is nonexistent, you should know that the boundless is likewise nonexistent. Because the boundless is nonexistent, you should know that all dharmas are likewise nonexistent. 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, the self through one who holds the view of a person, the dharma of the eighth person through the dharma of the Tathagata, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, and all dharmas—all such things are nonexistent and cannot be apprehended.

Furthermore, Subhuti, because the self through one who holds the view of a person are nonexistent, you should know that the stream-enterer is likewise nonexistent. Because the stream-enterer is nonexistent, you should know that space is likewise nonexistent. Because space is nonexistent, you should know that the Great Vehicle is likewise nonexistent.

Because the Great Vehicle is nonexistent, you should know that the immeasurable is likewise nonexistent. Because the immeasurable is nonexistent, you should know that the innumerable is likewise nonexistent. Because the innumerable is nonexistent, you should know that the boundless is likewise nonexistent.

Because the boundless is nonexistent, you should know that all dharmas are likewise nonexistent. 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, the self through one who holds the view of a person, the stream-enterer, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, and all dharmas—all such things are nonexistent and cannot be apprehended.

Furthermore, Subhuti, because the self through one who holds the view of a person are nonexistent, you should know that the once-returner, the non-returner, the arhat, the pratyekabuddha, the bodhisattva, and the Tathagata are likewise nonexistent. Because the once-returner through the Tathagata are nonexistent, you should know that space is likewise nonexistent. Because space is nonexistent, you should know that the Great Vehicle is likewise nonexistent.

Because the Great Vehicle is nonexistent, you should know that the immeasurable is likewise nonexistent. Because the immeasurable is nonexistent, you should know that the innumerable is likewise nonexistent. Because the innumerable is nonexistent, you should know that the boundless is likewise nonexistent.

Because the boundless is nonexistent, you should know that all dharmas are likewise nonexistent. 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, the self through one who holds the view of a person, the once-returner through the Tathagata, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, and all dharmas—all such things are nonexistent and cannot be apprehended.

Furthermore, Subhuti, because the self through one who holds the view of a person are nonexistent, you should know that the sravaka is likewise nonexistent. Because the sravaka is nonexistent, you should know that the pratyekabuddha is likewise nonexistent. Because the pratyekabuddha is nonexistent, you should know that the Perfectly Enlightened One is likewise nonexistent.

Because the Perfectly Enlightened One is nonexistent, you should know that the Great Vehicle is likewise nonexistent. Because the Great Vehicle is nonexistent, you should know that the Pratyekabuddha Vehicle is likewise nonexistent. Because the Pratyekabuddha Vehicle is nonexistent, you should know that the Sravaka Vehicle is likewise nonexistent.

Because the Sravaka Vehicle is nonexistent, you should know that the Tathagata is likewise nonexistent. Because the Tathagata is nonexistent, you should know that the knowledge of all aspects is likewise nonexistent. Because the knowledge of all aspects is nonexistent, you should know that space is likewise nonexistent.

Because space is nonexistent, you should know that the Great Vehicle is likewise nonexistent. Because the Great Vehicle is nonexistent, you should know that the immeasurable is likewise nonexistent. Because the immeasurable is nonexistent, you should know that the innumerable is likewise nonexistent.

Because the innumerable is nonexistent, you should know that the boundless is likewise nonexistent. Because the boundless is nonexistent, you should know that all dharmas are likewise nonexistent. 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, the self through one who holds the view of a person, the sravaka, the pratyekabuddha, the Perfectly Enlightened One, the Great Vehicle, the Pratyekabuddha Vehicle, the Sravaka Vehicle, the Tathagata, the knowledge of all aspects, space, the Great Vehicle, the immeasurable, the innumerable, the boundless, and all dharmas—all such things are nonexistent and cannot be apprehended.

Furthermore, Subhuti, just as the realm of nirvana 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. For this reason, it is said: 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.

Furthermore, Subhuti, you say that just as space has no coming, going, or abiding that can be perceived, so too the Great Vehicle has no coming, going, or abiding that can be perceived. So it is! So it is! It is exactly as you say. Why? Subhuti, it is because all dharmas neither come nor go nor abide. Why? Subhuti, it is because neither movement nor stillness can be apprehended in any dharma. For this reason, no place of coming, going, or abiding can be apprehended in the Great Vehicle. Why? Subhuti, form comes from nowhere, goes nowhere, and has no place in which it abides; feeling, perception, formations, and consciousness come from nowhere, go nowhere, and have no place in which they abide.

Subhuti, the original nature of form comes from nowhere, goes nowhere, and has no place in which it abides; the original nature of feeling, perception, formations, and consciousness comes from nowhere, goes nowhere, and has no place in which it abides.

Subhuti, the suchness of form comes from nowhere, goes nowhere, and has no place in which it abides; the suchness of feeling, perception, formations, and consciousness comes from nowhere, goes nowhere, and has no place in which it abides.

Subhuti, the intrinsic nature of form comes from nowhere, goes nowhere, and has no place in which it abides; the intrinsic nature of feeling, perception, formations, and consciousness comes from nowhere, goes nowhere, and has no place in which it abides.

Subhuti, the intrinsic characteristic of form comes from nowhere, goes nowhere, and has no place in which it abides; the intrinsic characteristics of feeling, perception, formations, and consciousness come from nowhere, go nowhere, and have no place in which they abide. Why? Subhuti, it is because neither movement nor stillness can be apprehended in the original nature, suchness, intrinsic nature, or intrinsic characteristics of form through consciousness.

Furthermore, Subhuti, the eye ayatana comes from nowhere, goes nowhere, and has no place in which it abides; the ear, nose, tongue, body, and mind ayatanas come from nowhere, go nowhere, and have no place in which they abide.

Subhuti, the original nature of the eye ayatana comes from nowhere, goes nowhere, and has no place in which it abides; the original nature of the ear, nose, tongue, body, and mind ayatanas comes from nowhere, goes nowhere, and has no place in which it abides.

Subhuti, the suchness of the eye ayatana comes from nowhere, goes nowhere, and has no place in which it abides; the suchness of the ear, nose, tongue, body, and mind ayatanas comes from nowhere, goes nowhere, and has no place in which it abides.

Subhuti, the intrinsic nature of the eye ayatana comes from nowhere, goes nowhere, and has no place in which it abides; the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas comes from nowhere, goes nowhere, and has no place in which it abides.

Subhuti, the intrinsic characteristic of the eye ayatana comes from nowhere, goes nowhere, and has no place in which it abides; the intrinsic characteristics of the ear, nose, tongue, body, and mind ayatanas come from nowhere, go nowhere, and have no place in which they abide. Why? Subhuti, it is because neither movement nor stillness can be apprehended in the original nature, suchness, intrinsic nature, or intrinsic characteristics of the eye ayatana through the mind ayatana.

Furthermore, Subhuti, the form ayatana comes from nowhere, goes nowhere, and has no place in which it abides; the sound, odor, taste, tangible-object, and dharma ayatanas come from nowhere, go nowhere, and have no place in which they abide.

Subhuti, the original nature of the form ayatana comes from nowhere, goes nowhere, and has no place in which it abides; the original nature of the sound, odor, taste, tangible-object, and dharma ayatanas comes from nowhere, goes nowhere, and has no place in which it abides.

Subhuti, the suchness of the form ayatana comes from nowhere, goes nowhere, and has no place in which it abides; the suchness of the sound, odor, taste, tangible-object, and dharma ayatanas comes from nowhere, goes nowhere, and has no place in which it abides.

Subhuti, the intrinsic nature of the form ayatana comes from nowhere, goes nowhere, and has no place in which it abides; the intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas comes from nowhere, goes nowhere, and has no place in which it abides.

Subhuti, the intrinsic characteristic of the form ayatana comes from nowhere, goes nowhere, and has no place in which it abides; the intrinsic characteristics of the sound, odor, taste, tangible-object, and dharma ayatanas come from nowhere, go nowhere, and have no place in which they abide. Why? Subhuti, it is because neither movement nor stillness can be apprehended in the original nature, suchness, intrinsic nature, or intrinsic characteristics of the form ayatana through the dharma ayatana.

Furthermore, Subhuti, the eye dhatu comes from nowhere, goes nowhere, and has no place in which it abides; the ear, nose, tongue, body, and mind dhatus come from nowhere, go nowhere, and have no place in which they abide.

Subhuti, the original nature of the eye dhatu comes from nowhere, goes nowhere, and has no place in which it abides; the original nature of the ear, nose, tongue, body, and mind dhatus comes from nowhere, goes nowhere, and has no place in which it abides.

Subhuti, the suchness of the eye dhatu comes from nowhere, goes nowhere, and has no place in which it abides; the suchness of the ear, nose, tongue, body, and mind dhatus comes from nowhere, goes nowhere, and has no place in which it abides.

Subhuti, the intrinsic nature of the eye dhatu comes from nowhere, goes nowhere, and has no place in which it abides; the intrinsic nature of the ear, nose, tongue, body, and mind dhatus comes from nowhere, goes nowhere, and has no place in which it abides.

Subhuti, the intrinsic characteristic of the eye dhatu comes from nowhere, goes nowhere, and has no place in which it abides; the intrinsic characteristics of the ear, nose, tongue, body, and mind dhatus come from nowhere, go nowhere, and have no place in which they abide. Why? Subhuti, it is because neither movement nor stillness can be apprehended in the original nature, suchness, intrinsic nature, or intrinsic characteristics of the eye dhatu through the mind dhatu.

Furthermore, Subhuti, the form dhatu comes from nowhere, goes nowhere, and has no place in which it abides; the sound, odor, taste, tangible-object, and dharma dhatus come from nowhere, go nowhere, and have no place in which they abide.

Subhuti, the original nature of the form dhatu comes from nowhere, goes nowhere, and has no place in which it abides; the original nature of the sound, odor, taste, tangible-object, and dharma dhatus comes from nowhere, goes nowhere, and has no place in which it abides.

Subhuti, the suchness of the form dhatu comes from nowhere, goes nowhere, and has no place in which it abides; the suchness of the sound, odor, taste, tangible-object, and dharma dhatus comes from nowhere, goes nowhere, and has no place in which it abides.

Subhuti, the intrinsic nature of the form dhatu comes from nowhere, goes nowhere, and has no place in which it abides; the intrinsic nature of the sound, odor, taste, tangible-object, and dharma dhatus comes from nowhere, goes nowhere, and has no place in which it abides.

Subhuti, the intrinsic characteristic of the form dhatu comes from nowhere, goes nowhere, and has no place in which it abides; the intrinsic characteristics of the sound, odor, taste, tangible-object, and dharma dhatus come from nowhere, go nowhere, and have no place in which they abide. Why? Subhuti, it is because neither movement nor stillness can be apprehended in the original nature, suchness, intrinsic nature, or intrinsic characteristics of the form dhatu through the dharma dhatu.

Furthermore, Subhuti, the eye-consciousness dhatu comes from nowhere, goes nowhere, and has no place in which it abides; the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus come from nowhere, go nowhere, and have no place in which they abide.

Subhuti, the original nature of the eye-consciousness dhatu comes from nowhere, goes nowhere, and has no place in which it abides; the original nature of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus comes from nowhere, goes nowhere, and has no place in which it abides.

Subhuti! The true suchness of the eye-consciousness dhatu comes from nowhere, goes nowhere, and has no abiding place; the true suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic nature of the eye-consciousness dhatu comes from nowhere, goes nowhere, and has no abiding place; the intrinsic nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic characteristic of the eye-consciousness dhatu comes from nowhere, goes nowhere, and has no abiding place; the intrinsic characteristic of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus comes from nowhere, goes nowhere, and has no abiding place. Why is this? Subhuti! It is because the fundamental nature, true suchness, intrinsic nature, and intrinsic characteristic of the eye-consciousness dhatu through the mind-consciousness dhatu, whether moving or remaining still, cannot be apprehended.

Furthermore, Subhuti! Eye-contact comes from nowhere, goes nowhere, and has no abiding place; ear-, nose-, tongue-, body-, and mind-contact come from nowhere, go nowhere, and have no abiding place.

Subhuti! The fundamental nature of eye-contact comes from nowhere, goes nowhere, and has no abiding place; the fundamental nature of ear-, nose-, tongue-, body-, and mind-contact comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The true suchness of eye-contact comes from nowhere, goes nowhere, and has no abiding place; the true suchness of ear-, nose-, tongue-, body-, and mind-contact comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic nature of eye-contact comes from nowhere, goes nowhere, and has no abiding place; the intrinsic nature of ear-, nose-, tongue-, body-, and mind-contact comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic characteristic of eye-contact comes from nowhere, goes nowhere, and has no abiding place; the intrinsic characteristic of ear-, nose-, tongue-, body-, and mind-contact comes from nowhere, goes nowhere, and has no abiding place. Why is this? Subhuti! It is because the fundamental nature, true suchness, intrinsic nature, and intrinsic characteristic of eye-contact through mind-contact, whether moving or remaining still, cannot be apprehended.

Furthermore, Subhuti! The feelings arising with eye-contact as condition come from nowhere, go nowhere, and have no abiding place; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition come from nowhere, go nowhere, and have no abiding place.

Subhuti! The fundamental nature of the feelings arising with eye-contact as condition comes from nowhere, goes nowhere, and has no abiding place; the fundamental nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The true suchness of the feelings arising with eye-contact as condition comes from nowhere, goes nowhere, and has no abiding place; the true suchness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic nature of the feelings arising with eye-contact as condition comes from nowhere, goes nowhere, and has no abiding place; the intrinsic nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic characteristic of the feelings arising with eye-contact as condition comes from nowhere, goes nowhere, and has no abiding place; the intrinsic characteristic of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition comes from nowhere, goes nowhere, and has no abiding place. Why is this? Subhuti! It is because the fundamental nature, true suchness, intrinsic nature, and intrinsic characteristic of the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition, whether moving or remaining still, cannot be apprehended.

Furthermore, Subhuti! The earth dhatu comes from nowhere, goes nowhere, and has no abiding place; the water, fire, wind, space, and consciousness dhatus come from nowhere, go nowhere, and have no abiding place.

Subhuti! The fundamental nature of the earth dhatu comes from nowhere, goes nowhere, and has no abiding place; the fundamental nature of the water, fire, wind, space, and consciousness dhatus comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The true suchness of the earth dhatu comes from nowhere, goes nowhere, and has no abiding place; the true suchness of the water, fire, wind, space, and consciousness dhatus comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic nature of the earth dhatu comes from nowhere, goes nowhere, and has no abiding place; the intrinsic nature of the water, fire, wind, space, and consciousness dhatus comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic characteristic of the earth dhatu comes from nowhere, goes nowhere, and has no abiding place; the intrinsic characteristic of the water, fire, wind, space, and consciousness dhatus comes from nowhere, goes nowhere, and has no abiding place. Why is this? Subhuti! It is because the fundamental nature, true suchness, intrinsic nature, and intrinsic characteristic of the earth dhatu through the consciousness dhatu, whether moving or remaining still, cannot be apprehended.

Furthermore, Subhuti! The Dharma dhatu comes from nowhere, goes nowhere, and has no abiding place; true suchness, the limit of reality, the inconceivable realm, the realm of peace, and so forth come from nowhere, go nowhere, and have no abiding place.

Subhuti! The fundamental nature of the Dharma dhatu comes from nowhere, goes nowhere, and has no abiding place; the fundamental nature of true suchness, the limit of reality, the inconceivable realm, the realm of peace, and so forth comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The true suchness of the Dharma dhatu comes from nowhere, goes nowhere, and has no abiding place; the true suchness of true suchness, the limit of reality, the inconceivable realm, the realm of peace, and so forth comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic nature of the Dharma dhatu comes from nowhere, goes nowhere, and has no abiding place; the intrinsic nature of true suchness, the limit of reality, the inconceivable realm, the realm of peace, and so forth comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic characteristic of the Dharma dhatu comes from nowhere, goes nowhere, and has no abiding place; the intrinsic characteristic of true suchness, the limit of reality, the inconceivable realm, the realm of peace, and so forth comes from nowhere, goes nowhere, and has no abiding place. Why is this? Subhuti! It is because the fundamental nature, true suchness, intrinsic nature, and intrinsic characteristic of the Dharma dhatu through the realm of peace and so forth, whether moving or remaining still, cannot be apprehended.

Furthermore, Subhuti! The perfection of generosity comes from nowhere, goes nowhere, and has no abiding place; the perfections of pure ethical discipline, patient acceptance, diligence, meditation, and prajnaparamita come from nowhere, go nowhere, and have no abiding place.

Subhuti! The fundamental nature of the perfection of generosity comes from nowhere, goes nowhere, and has no abiding place; the fundamental nature of the perfections of pure ethical discipline, patient acceptance, diligence, meditation, and prajnaparamita comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The true suchness of the perfection of generosity comes from nowhere, goes nowhere, and has no abiding place; the true suchness of the perfections of pure ethical discipline, patient acceptance, diligence, meditation, and prajnaparamita comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic nature of the prajnaparamita of generosity comes from nowhere, goes nowhere, and has no abiding place; the intrinsic nature of the prajnaparamitas of moral discipline, patience, diligence, meditative concentration, and wisdom comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic characteristic of the prajnaparamita of generosity comes from nowhere, goes nowhere, and has no abiding place; the intrinsic characteristics of the prajnaparamitas of moral discipline, patience, diligence, meditative concentration, and wisdom come from nowhere, go nowhere, and have no abiding place. Why is this? Subhuti! Because whether the fundamental nature, suchness, intrinsic nature, and intrinsic characteristics of the prajnaparamita of generosity through the prajnaparamita of wisdom move or remain still cannot be apprehended.

Furthermore, Subhuti! The four foundations of mindfulness come from nowhere, go nowhere, and have no abiding place; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and Noble Eightfold Path come from nowhere, go nowhere, and have no abiding place.

Subhuti! The fundamental nature of the four foundations of mindfulness comes from nowhere, goes nowhere, and has no abiding place; the fundamental nature of the four right efforts through the Noble Eightfold Path comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The suchness of the four foundations of mindfulness comes from nowhere, goes nowhere, and has no abiding place; the suchness of the four right efforts through the Noble Eightfold Path comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic nature of the four foundations of mindfulness comes from nowhere, goes nowhere, and has no abiding place. The intrinsic nature of the four right efforts through the Noble Eightfold Path comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic characteristics of the four foundations of mindfulness come from nowhere, go nowhere, and have no abiding place. The intrinsic characteristics of the four right efforts through the Noble Eightfold Path come from nowhere, go nowhere, and have no abiding place. Why is this? Subhuti! Because whether the fundamental nature, suchness, intrinsic nature, and intrinsic characteristics of the four foundations of mindfulness through the Noble Eightfold Path move or remain still cannot be apprehended.

Furthermore, Subhuti! In this way, up to and including the Buddha’s ten powers, they come from nowhere, go nowhere, and have no abiding place; the four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha come from nowhere, go nowhere, and have no abiding place.

Subhuti! The fundamental nature of the Buddha’s ten powers comes from nowhere, goes nowhere, and has no abiding place; the fundamental nature of the four fearlessnesses through the eighteen unique qualities of a Buddha comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The suchness of the Buddha’s ten powers comes from nowhere, goes nowhere, and has no abiding place; the suchness of the four fearlessnesses through the eighteen unique qualities of a Buddha comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic nature of the Buddha’s ten powers comes from nowhere, goes nowhere, and has no abiding place; the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic characteristics of the Buddha’s ten powers come from nowhere, go nowhere, and have no abiding place; the intrinsic characteristics of the four fearlessnesses through the eighteen unique qualities of a Buddha come from nowhere, go nowhere, and have no abiding place. Why is this? Subhuti! Because whether the fundamental nature, suchness, intrinsic nature, and intrinsic characteristics of the Buddha’s ten powers through the eighteen unique qualities of a Buddha move or remain still cannot be apprehended.

Furthermore, Subhuti! Bodhi comes from nowhere, goes nowhere, and has no abiding place; Buddha comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The fundamental nature of bodhi comes from nowhere, goes nowhere, and has no abiding place; the fundamental nature of Buddha comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The suchness of bodhi comes from nowhere, goes nowhere, and has no abiding place; the suchness of Buddha comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic nature of bodhi comes from nowhere, goes nowhere, and has no abiding place; the intrinsic nature of Buddha comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic characteristics of bodhi come from nowhere, go nowhere, and have no abiding place; the intrinsic characteristics of Buddha come from nowhere, go nowhere, and have no abiding place. Why is this? Subhuti! Because whether the fundamental nature, suchness, intrinsic nature, and intrinsic characteristics of bodhi and Buddha move or remain still cannot be apprehended.

Furthermore, Subhuti! The realm of the conditioned comes from nowhere, goes nowhere, and has no abiding place; the realm of the unconditioned comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The fundamental nature of the realm of the conditioned comes from nowhere, goes nowhere, and has no abiding place; the fundamental nature of the realm of the unconditioned comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The suchness of the realm of the conditioned comes from nowhere, goes nowhere, and has no abiding place; the suchness of the realm of the unconditioned comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic nature of the realm of the conditioned comes from nowhere, goes nowhere, and has no abiding place; the intrinsic nature of the realm of the unconditioned comes from nowhere, goes nowhere, and has no abiding place.

Subhuti! The intrinsic characteristics of the realm of the conditioned come from nowhere, go nowhere, and have no abiding place; the intrinsic characteristics of the realm of the unconditioned come from nowhere, go nowhere, and have no abiding place. Why is this? Subhuti! Because whether the fundamental nature, suchness, intrinsic nature, and intrinsic characteristics of the realms of the conditioned and the unconditioned move or remain still cannot be apprehended.

Subhuti! For this reason, it is said that the Mahayana neither comes, nor goes, nor abides, and may be seen as resembling empty space.

Furthermore, Subhuti! You said that, just as the empty space of the past, future, and present cannot be apprehended, so too the Mahayana of the past, future, and present cannot be apprehended. Because it is equal throughout the three times and transcends the three times, it is called the Mahayana.

So it is! So it is! It is exactly as you have said.

Why is this? Subhuti! The past is empty of the past.

The future is empty of the future. The present is empty of the present. Equality throughout the three times is empty of equality throughout the three times.

Transcending the three times is empty of transcending the three times. The Mahayana is empty of the Mahayana. The bodhisattva is empty of the bodhisattva.

Why is this? Subhuti! Within emptiness, no differentiated characteristics such as one, two, three, four, five, and so forth exist.

Therefore, the Mahayana is equal throughout the three times and transcends the three times.

Subhuti! In this Great Vehicle, the characteristics of equality and inequality are both unobtainable; the characteristics of greed and freedom from greed are both unobtainable; the characteristics of hatred and freedom from hatred are both unobtainable; the characteristics of delusion and freedom from delusion are both unobtainable; the characteristics of arrogance and freedom from arrogance are both unobtainable. Thus, up to and including the characteristics of what is wholesome and what is not wholesome, both are unobtainable; the characteristics of what is determinate and indeterminate are both unobtainable; the characteristics of permanence and impermanence are both unobtainable; the characteristics of pleasure and suffering are both unobtainable;

the characteristics of self and non-self are both unobtainable; the characteristics of purity and impurity are both unobtainable; the characteristics of the Desire Realm and transcendence of the Desire Realm are both unobtainable; the characteristics of the Form Realm and transcendence of the Form Realm are both unobtainable; the characteristics of the Formless Realm and transcendence of the Formless Realm are both unobtainable.

Why is this? Subhuti! In this Great Vehicle, the intrinsic nature of all dharmas is unobtainable.

Furthermore, Subhuti! Past form and the emptiness of past form; future and present form, and the emptiness of future and present form. Past feeling, perception, formations, and consciousness, and the emptiness of past feeling, perception, formations, and consciousness; future and present feeling, perception, formations, and consciousness, and the emptiness of future and present feeling, perception, formations, and consciousness.

Subhuti! Past form is unobtainable within emptiness. Why is this? Because past form is emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable; how much less could past form within emptiness be obtained?

Subhuti! Future and present form are unobtainable within emptiness. Why is this? Because future and present form are themselves emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable; how much less could future and present form within emptiness be obtained?

Subhuti! Past feeling, perception, formations, and consciousness are unobtainable within emptiness. Why is this? Because past feeling, perception, formations, and consciousness are themselves emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable; how much less could past feeling, perception, formations, and consciousness within emptiness be obtained?

Subhuti! Future and present feeling, perception, formations, and consciousness are unobtainable within emptiness. Why is this? Because future and present feeling, perception, formations, and consciousness are themselves emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable; how much less could future and present feeling, perception, formations, and consciousness be obtained?

Furthermore, Subhuti! The past eye ayatana and the emptiness of the past eye ayatana; the future and present eye ayatana, and the emptiness of the future and present eye ayatana. The past ear, nose, tongue, body, and mind ayatanas, and the emptiness of the past ear, nose, tongue, body, and mind ayatanas; the future and present ear, nose, tongue, body, and mind ayatanas, and the emptiness of the future and present ear, nose, tongue, body, and mind ayatanas.

Subhuti! The past eye ayatana is unobtainable within emptiness. Why is this? Because the past eye ayatana is itself emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable; how much less could the past eye ayatana within emptiness be obtained?

Subhuti! The future and present eye ayatana is unobtainable within emptiness. Why is this? Because the future and present eye ayatana is itself emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable; how much less could the future and present eye ayatana within emptiness be obtained?

Subhuti! The past ear, nose, tongue, body, and mind ayatanas are unobtainable within emptiness. Why is this? Because the past ear, nose, tongue, body, and mind ayatanas are themselves emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable; how much less could the past ear, nose, tongue, body, and mind ayatanas within emptiness be obtained?

Subhuti! The future and present ear, nose, tongue, body, and mind ayatanas are unobtainable within emptiness. Why is this? Because the future and present ear, nose, tongue, body, and mind ayatanas are themselves emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable; how much less could the future and present ear, nose, tongue, body, and mind ayatanas within emptiness be obtained?

Furthermore, Subhuti! The past form ayatana and the emptiness of the past form ayatana; the future and present form ayatana, and the emptiness of the future and present form ayatana. The past sound, odor, taste, touch, and dharma ayatanas, and the emptiness of the past sound, odor, taste, touch, and dharma ayatanas; the future and present sound, odor, taste, touch, and dharma ayatanas, and the emptiness of the future and present sound, odor, taste, touch, and dharma ayatanas.

Subhuti! The past form ayatana is unobtainable within emptiness. Why is this? The past form ayatana is itself emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable; how much less could the past form ayatana within emptiness be obtained?

Subhuti! The future and present form ayatana is unobtainable within emptiness. Why is this? Because the future and present form ayatana is itself emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable; how much less could the future and present form ayatana within emptiness be obtained?

Subhuti! The past sound, odor, taste, touch, and dharma ayatanas are unobtainable within emptiness. Why is this? Because the past sound, odor, taste, touch, and dharma ayatanas are themselves emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable; how much less could the past sound, odor, taste, touch, and dharma ayatanas within emptiness be obtained?

Subhuti! The future and present sound, odor, taste, touch, and dharma ayatanas are unobtainable within emptiness. Why is this? Because the future and present sound, odor, taste, touch, and dharma ayatanas are themselves emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable; how much less could the future and present sound, odor, taste, touch, and dharma ayatanas within emptiness be obtained?

Furthermore, Subhuti! The past eye dhatu and the emptiness of the past eye dhatu; the future and present eye dhatu, and the emptiness of the future and present eye dhatu. The past ear, nose, tongue, body, and mind dhatus, and the emptiness of the past ear, nose, tongue, body, and mind dhatus; the future and present ear, nose, tongue, body, and mind dhatus, and the emptiness of the future and present ear, nose, tongue, body, and mind dhatus.

Subhuti! The past eye dhatu is unobtainable within emptiness. Why is this? Because the past eye dhatu is itself emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable; how much less could the past eye dhatu within emptiness be obtained?

Subhuti! The future and present eye dhatu is unobtainable within emptiness. Why is this? Because the future and present eye dhatu is itself emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable; how much less could the future and present eye dhatu within emptiness be obtained?

Subhuti! The past ear, nose, tongue, body, and mind dhatus are unobtainable within emptiness. Why is this? Because the past ear, nose, tongue, body, and mind dhatus are themselves emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable; how much less could the past ear, nose, tongue, body, and mind dhatus within emptiness be obtained?

Subhuti! The future and present ear, nose, tongue, body, and mind dhatus are unobtainable within emptiness. Why is this? Because the future and present ear, nose, tongue, body, and mind dhatus are themselves emptiness, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable; how much less could the future and present ear, nose, tongue, body, and mind dhatus within emptiness be obtained?

Furthermore, Subhuti! The past form dhatu and the emptiness of the past form dhatu; the future and present form dhatu, and the emptiness of the future and present form dhatu. The past sound, odor, taste, touch, and dharma dhatus, and the emptiness of the past sound, odor, taste, touch, and dharma dhatus; the future and present sound, odor, taste, touch, and dharma dhatus, and the emptiness of the future and present sound, odor, taste, touch, and dharma dhatus.

Subhuti, the past form-dhatu within emptiness is unobtainable. Why? Because the past form-dhatu is itself empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, much less could any past form-dhatu within emptiness be obtained.

Subhuti, the future and present form-dhatu within emptiness are unobtainable. Why? Because the future and present form-dhatu are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, much less could any future or present form-dhatu within emptiness be obtained.

Subhuti, the past sound, odor, taste, touch, and dharma-dhatus within emptiness are unobtainable. Why? Because the past sound, odor, taste, touch, and dharma-dhatus are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, much less could any past sound, odor, taste, touch, or dharma-dhatu within emptiness be obtained.

Subhuti, the future and present sound, odor, taste, touch, and dharma-dhatus within emptiness are unobtainable. Why? Because the future and present sound, odor, taste, touch, and dharma-dhatus are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, much less could any future or present sound, odor, taste, touch, or dharma-dhatu within emptiness be obtained.

Furthermore, Subhuti: the past eye-consciousness-dhatu and the emptiness of the past eye-consciousness-dhatu; the future and present eye-consciousness-dhatus and the emptiness of the future and present eye-consciousness-dhatus. The past ear-, nose-, tongue-, body-, and mind-consciousness-dhatus and the emptiness of the past ear-, nose-, tongue-, body-, and mind-consciousness-dhatus; the future and present ear-, nose-, tongue-, body-, and mind-consciousness-dhatus and the emptiness of the future and present ear-, nose-, tongue-, body-, and mind-consciousness-dhatus.

Subhuti, the past eye-consciousness-dhatu within emptiness is unobtainable. Why? Because the past eye-consciousness-dhatu is itself empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, much less could any past eye-consciousness-dhatu within emptiness be obtained.

Subhuti, the future and present eye-consciousness-dhatus within emptiness are unobtainable. Why? Because the future and present eye-consciousness-dhatus are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, much less could any future or present eye-consciousness-dhatu within emptiness be obtained.

Subhuti, the past ear-, nose-, tongue-, body-, and mind-consciousness-dhatus within emptiness are unobtainable. Why? Because the past ear-, nose-, tongue-, body-, and mind-consciousness-dhatus are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, much less could any past ear-, nose-, tongue-, body-, or mind-consciousness-dhatu within emptiness be obtained.

Subhuti, the future and present ear-, nose-, tongue-, body-, and mind-consciousness-dhatus within emptiness are unobtainable. Why? Because the future and present ear-, nose-, tongue-, body-, and mind-consciousness-dhatus are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, much less could any future or present ear-, nose-, tongue-, body-, or mind-consciousness-dhatu within emptiness be obtained.

Furthermore, Subhuti: past eye-contact and the emptiness of past eye-contact; future and present eye-contact and the emptiness of future and present eye-contact. Past ear-, nose-, tongue-, body-, and mind-contact and the emptiness of past ear-, nose-, tongue-, body-, and mind-contact; future and present ear-, nose-, tongue-, body-, and mind-contact and the emptiness of future and present ear-, nose-, tongue-, body-, and mind-contact.

Subhuti, past eye-contact within emptiness is unobtainable. Why? Because past eye-contact is itself empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, much less could any past eye-contact within emptiness be obtained.

Subhuti, future and present eye-contact within emptiness are unobtainable. Why? Because future and present eye-contact are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, much less could any future or present eye-contact within emptiness be obtained.

Subhuti, past ear-, nose-, tongue-, body-, and mind-contact within emptiness are unobtainable. Why? Because past ear-, nose-, tongue-, body-, and mind-contact are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, much less could any past ear-, nose-, tongue-, body-, or mind-contact within emptiness be obtained.

Subhuti, future and present ear-, nose-, tongue-, body-, and mind-contact within emptiness are unobtainable. Why? Because future and present ear-, nose-, tongue-, body-, and mind-contact are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, much less could any future or present ear-, nose-, tongue-, body-, or mind-contact within emptiness be obtained.

Furthermore, Subhuti: the past feelings arising with eye-contact as condition and the emptiness of the past feelings arising with eye-contact as condition; the future and present feelings arising with eye-contact as condition and the emptiness of the future and present feelings arising with eye-contact as condition. The past feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition and the emptiness of the past feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition; the future and present feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition and the emptiness of the future and present feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition.

Subhuti, the past feelings arising with eye-contact as condition within emptiness are unobtainable. Why? Because the past feelings arising with eye-contact as condition are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, much less could any past feelings arising with eye-contact as condition within emptiness be obtained.

Subhuti, the future and present feelings arising with eye-contact as condition within emptiness are unobtainable. Why? Because the future and present feelings arising with eye-contact as condition are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, much less could any future or present feelings arising with eye-contact as condition within emptiness be obtained.

Subhuti, the past feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition within emptiness are unobtainable. Why? Because the past feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, much less could any past feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition within emptiness be obtained.

Subhuti, the future and present feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition within emptiness are unobtainable. Why? Because the future and present feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are themselves empty, and the nature of emptiness is also empty. Even emptiness within emptiness is unobtainable, much less could any future or present feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition within emptiness be obtained.

Fascicle 419

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