大般若波羅蜜多經

13

Furthermore, Subhuti! Since the self through to the one who sees have no existence, you should know that the eye-consciousness dhatu through to the mind-consciousness dhatu likewise, in successive order, have no existence. Since the eye-consciousness dhatu through to the mind-consciousness dhatu have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless likewise, in successive order, have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this? Whether the self through to the one who sees, the eye-consciousness dhatu through to the mind-consciousness dhatu, space, the Great Vehicle, the immeasurable, the innumerable, and the boundless, or all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Since the self through to the one who sees have no existence, you should know that eye-contact through to mind-contact likewise, in successive order, have no existence. Since eye-contact through to mind-contact have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless likewise, in successive order, have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this? Whether the self through to the one who sees, eye-contact through to mind-contact, space, the Great Vehicle, the immeasurable, the innumerable, and the boundless, or all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Since the self through to the one who sees have no existence, you should know that the feelings arising with eye-contact as condition through to the feelings arising with mind-contact as condition likewise, in successive order, have no existence. Since the feelings arising with eye-contact as condition through to the feelings arising with mind-contact as condition have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless likewise, in successive order, have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this? Whether the self through to the one who sees, the feelings arising with eye-contact as condition through to the feelings arising with mind-contact as condition, space, the Great Vehicle, the immeasurable, the innumerable, and the boundless, or all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Since the self through to the one who sees have no existence, you should know that the earth dhatu through to the consciousness dhatu likewise, in successive order, have no existence. Since the earth dhatu through to the consciousness dhatu have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless likewise, in successive order, have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this? Whether the self through to the one who sees, the earth dhatu through to the consciousness dhatu, space, the Great Vehicle, the immeasurable, the innumerable, and the boundless, or all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Since the self through to the one who sees have no existence, you should know that the causal condition through to the dominant condition likewise, in successive order, have no existence. Since the causal condition through to the dominant condition have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless likewise, in successive order, have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this? Whether the self through to the one who sees, the causal condition through to the dominant condition, space, the Great Vehicle, the immeasurable, the innumerable, and the boundless, or all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Since the self through to the one who sees have no existence, you should know that ignorance through to aging-and-death likewise, in successive order, have no existence. Since ignorance through to aging-and-death have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless likewise, in successive order, have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this? Whether the self through to the one who sees, ignorance through to aging-and-death, space, the Great Vehicle, the immeasurable, the innumerable, and the boundless, or all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Since the self through to the one who sees have no existence, you should know that the perfection of generosity through to the perfection of prajna likewise, in successive order, have no existence. Since the perfection of generosity through to the perfection of prajna have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless likewise, in successive order, have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this? Whether the self through to the one who sees, the perfection of generosity through to the perfection of prajna, space, the Great Vehicle, the immeasurable, the innumerable, and the boundless, or all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Since the self through to the one who sees have no existence, you should know that inner emptiness through to the emptiness of the absence of intrinsic nature likewise, in successive order, have no existence. Since inner emptiness through to the emptiness of the absence of intrinsic nature have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless likewise, in successive order, have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally accommodating immeasurable, innumerable, and boundless sentient beings. Why is this? Whether the self through to the one who sees, inner emptiness through to the emptiness of the absence of intrinsic nature, space, the Great Vehicle, the immeasurable, the innumerable, and the boundless, or all dharmas—all such things have no existence and cannot be apprehended.

Furthermore, Subhuti! Since a self, up to a perceiver, has no existence, you should know that the Noble Truth of suffering, up to the Noble Truth of the path, likewise, in successive order, have no existence. Since the Noble Truth of suffering, up to the Noble Truth of the path, have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless likewise, in successive order, have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why is this? Whether it is a self, up to a perceiver; the Noble Truth of suffering, up to the Noble Truth of the path; space; the Great Vehicle; the immeasurable, the innumerable, and the boundless; or all dharmas—all such things have no existence and are unobtainable.

Furthermore, Subhuti! Since a self, up to a perceiver, has no existence, you should know that the four foundations of mindfulness, up to the eight factors of the Noble Path, likewise, in successive order, have no existence. Since the four foundations of mindfulness, up to the eight factors of the Noble Path, have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless likewise, in successive order, have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why is this? Whether it is a self, up to a perceiver; the four foundations of mindfulness, up to the eight factors of the Noble Path; space; the Great Vehicle; the immeasurable, the innumerable, and the boundless; or all dharmas—all such things have no existence and are unobtainable.

Furthermore, Subhuti! Since a self, up to a perceiver, has no existence, you should know that the four dhyanas, the four immeasurables, and the four formless attainments likewise, in successive order, have no existence. Since the four dhyanas, the four immeasurables, and the four formless attainments have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless likewise, in successive order, have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why is this? Whether it is a self, up to a perceiver; the four dhyanas, the four immeasurables, and the four formless attainments; space; the Great Vehicle; the immeasurable, the innumerable, and the boundless; or all dharmas—all such things have no existence and are unobtainable.

Furthermore, Subhuti! Since a self, up to a perceiver, has no existence, you should know that the gateways to liberation through emptiness, signlessness, and wishlessness likewise, in successive order, have no existence. Since the gateways to liberation through emptiness, signlessness, and wishlessness have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless likewise, in successive order, have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why is this? Whether it is a self, up to a perceiver; the gateways to liberation through emptiness, signlessness, and wishlessness; space; the Great Vehicle; the immeasurable, the innumerable, and the boundless; or all dharmas—all such things have no existence and are unobtainable.

Furthermore, Subhuti! Since a self, up to a perceiver, has no existence, you should know that the eight liberations and the nine successive attainments likewise, in successive order, have no existence. Since the eight liberations and the nine successive attainments have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless likewise, in successive order, have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why is this? Whether it is a self, up to a perceiver; the eight liberations and the nine successive attainments; space; the Great Vehicle; the immeasurable, the innumerable, and the boundless; or all dharmas—all such things have no existence and are unobtainable.

Furthermore, Subhuti! Since a self, up to a perceiver, has no existence, you should know that the Stage of Great Joy, up to the Stage of the Dharma Cloud, likewise, in successive order, have no existence. Since the Stage of Great Joy, up to the Stage of the Dharma Cloud, have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless likewise, in successive order, have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why is this? Whether it is a self, up to a perceiver; the Stage of Great Joy, up to the Stage of the Dharma Cloud; space; the Great Vehicle; the immeasurable, the innumerable, and the boundless; or all dharmas—all such things have no existence and are unobtainable.

Furthermore, Subhuti! Since a self, up to a perceiver, has no existence, you should know that the Stage of Pure Contemplation, up to the Stage of the Tathagata, likewise, in successive order, have no existence. Since the Stage of Pure Contemplation, up to the Stage of the Tathagata, have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless likewise, in successive order, have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why is this? Whether it is a self, up to a perceiver; the Stage of Pure Contemplation, up to the Stage of the Tathagata; space; the Great Vehicle; the immeasurable, the innumerable, and the boundless; or all dharmas—all such things have no existence and are unobtainable.

Furthermore, Subhuti! Since a self, up to a perceiver, has no existence, you should know that the dharani gateways and the samadhi gateways likewise, in successive order, have no existence. Since the dharani gateways and the samadhi gateways have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless likewise, in successive order, have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, capable of universally containing immeasurable, innumerable, and boundless sentient beings. Why is this? Whether it is a self, up to a perceiver; the dharani gateways and the samadhi gateways; space; the Great Vehicle; the immeasurable, the innumerable, and the boundless; or all dharmas—all such things have no existence and are unobtainable.

Furthermore, Subhuti! Since the self through the seer have no existence, you should know that the five kinds of eyes and the six superknowledges, in succession, also have no existence. Since the five kinds of eyes and the six superknowledges have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless, in succession, also have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, able to encompass everywhere immeasurable, innumerable, and boundless sentient beings. Why? Whether the self through the seer; the five kinds of eyes and the six superknowledges; space; the Great Vehicle; the immeasurable, the innumerable, and the boundless; or all dharmas—all such things have no existence and are unobtainable.

Furthermore, Subhuti! Since the self through the seer have no existence, you should know that the ten powers of the Tathagata through the eighteen exclusive qualities of a Buddha, in succession, also have no existence. Since the ten powers of the Tathagata through the eighteen exclusive qualities of a Buddha have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless, in succession, also have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, able to encompass everywhere immeasurable, innumerable, and boundless sentient beings. Why? Whether the self through the seer; the ten powers of the Tathagata through the eighteen exclusive qualities of a Buddha; space; the Great Vehicle; the immeasurable, the innumerable, and the boundless; or all dharmas—all such things have no existence and are unobtainable.

Furthermore, Subhuti! Since the self through the seer have no existence, you should know that the Dharma of non-forgetfulness and the nature of perpetual equanimity, in succession, also have no existence. Since the Dharma of non-forgetfulness and the nature of perpetual equanimity have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless, in succession, also have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, able to encompass everywhere immeasurable, innumerable, and boundless sentient beings. Why? Whether the self through the seer; the Dharma of non-forgetfulness and the nature of perpetual equanimity; space; the Great Vehicle; the immeasurable, the innumerable, and the boundless; or all dharmas—all such things have no existence and are unobtainable.

Furthermore, Subhuti! Since the self through the seer have no existence, you should know that all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects, in succession, also have no existence. Since all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless, in succession, also have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, able to encompass everywhere immeasurable, innumerable, and boundless sentient beings. Why? Whether the self through the seer; all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects; space; the Great Vehicle; the immeasurable, the innumerable, and the boundless; or all dharmas—all such things have no existence and are unobtainable.

Furthermore, Subhuti! Since the self through the seer have no existence, you should know that stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and Tathagatas, in succession, also have no existence. Since stream-enterers through Tathagatas have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless, in succession, also have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, able to encompass everywhere immeasurable, innumerable, and boundless sentient beings. Why? Whether the self through the seer; stream-enterers through Tathagatas; space; the Great Vehicle; the immeasurable, the innumerable, and the boundless; or all dharmas—all such things have no existence and are unobtainable.

Furthermore, Subhuti! Since the self through the seer have no existence, you should know that the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Tathagata Vehicle, in succession, also have no existence. Since the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Tathagata Vehicle have no existence, you should know that space also has no existence.

Since space has no existence, you should know that the Great Vehicle also has no existence. Since the Great Vehicle has no existence, you should know that the immeasurable, the innumerable, and the boundless, in succession, also have no existence. Since the immeasurable, the innumerable, and the boundless have no existence, you should know that all dharmas also have no existence.

For this reason, it is said that the Great Vehicle is like space, able to encompass everywhere immeasurable, innumerable, and boundless sentient beings. Why? Whether the self through the seer; the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Tathagata Vehicle; space; the Great Vehicle; the immeasurable, the innumerable, and the boundless; or all dharmas—all such things have no existence and are unobtainable.

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

Furthermore, Subhuti! As you have said: Space neither comes nor goes, nor can any abiding of it be perceived. So too, the Great Vehicle neither comes nor goes, nor can any abiding of it be perceived.

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

Why? Because all dharmas neither come nor go, nor do they abide. Why?

Because neither movement nor abiding can be apprehended in any dharma. For this reason, no place from which the Great Vehicle comes, to which it goes, or in which it abides can be apprehended. Why?

Because form through consciousness neither come nor go, nor do they abide. The original nature of form through consciousness neither comes nor goes, nor does it abide. The true suchness of form through consciousness neither comes nor goes, nor does it abide.

The intrinsic nature of form through consciousness neither comes nor goes, nor does it abide. The intrinsic characteristics of form through consciousness neither come nor go, nor do they abide. Why?

Because neither movement nor abiding can be apprehended in the original nature, true suchness, intrinsic nature, or intrinsic characteristics of form through consciousness.

Furthermore, Subhuti! The eye ayatana through the mental ayatana neither come nor go, nor do they abide. The original nature of the eye ayatana through the mental ayatana neither comes nor goes, nor does it abide. The true suchness of the eye ayatana through the mental ayatana neither comes nor goes, nor does it abide. The intrinsic nature of the eye ayatana through the mental ayatana neither comes nor goes, nor does it abide. The intrinsic characteristics of the eye ayatana through the mental ayatana neither come nor go, nor do they abide. Why? Because neither movement nor abiding can be apprehended in the original nature, true suchness, intrinsic nature, or intrinsic characteristics of the eye ayatana through the mental ayatana.

Furthermore, Subhuti! The form ayatana through the dharma ayatana neither come nor go, nor do they abide. The original nature of the form ayatana through the dharma ayatana neither comes nor goes, nor does it abide. The suchness of the form ayatana through the dharma ayatana neither comes nor goes, nor does it abide. The intrinsic nature of the form ayatana through the dharma ayatana neither comes nor goes, nor does it abide. The own-characteristics of the form ayatana through the dharma ayatana neither come nor go, nor do they abide. Why? Because whether the original nature, suchness, intrinsic nature, and own-characteristics of the form ayatana through the dharma ayatana move or abide cannot be apprehended.

Furthermore, Subhuti! The eye dhatu through the mind dhatu neither come nor go, nor do they abide. The original nature of the eye dhatu through the mind dhatu neither comes nor goes, nor does it abide. The suchness of the eye dhatu through the mind dhatu neither comes nor goes, nor does it abide. The intrinsic nature of the eye dhatu through the mind dhatu neither comes nor goes, nor does it abide. The own-characteristics of the eye dhatu through the mind dhatu neither come nor go, nor do they abide. Why? Because whether the original nature, suchness, intrinsic nature, and own-characteristics of the eye dhatu through the mind dhatu move or abide cannot be apprehended.

Furthermore, Subhuti! The form dhatu through the dharma dhatu neither come nor go, nor do they abide. The original nature of the form dhatu through the dharma dhatu neither comes nor goes, nor does it abide. The suchness of the form dhatu through the dharma dhatu neither comes nor goes, nor does it abide. The intrinsic nature of the form dhatu through the dharma dhatu neither comes nor goes, nor does it abide. The own-characteristics of the form dhatu through the dharma dhatu neither come nor go, nor do they abide. Why? Because whether the original nature, suchness, intrinsic nature, and own-characteristics of the form dhatu through the dharma dhatu move or abide cannot be apprehended.

Furthermore, Subhuti! The eye-consciousness dhatu through the mind-consciousness dhatu neither come nor go, nor do they abide. The original nature of the eye-consciousness dhatu through the mind-consciousness dhatu neither comes nor goes, nor does it abide.

The suchness of the eye-consciousness dhatu through the mind-consciousness dhatu neither comes nor goes, nor does it abide. The intrinsic nature of the eye-consciousness dhatu through the mind-consciousness dhatu neither comes nor goes, nor does it abide. The own-characteristics of the eye-consciousness dhatu through the mind-consciousness dhatu neither come nor go, nor do they abide.

Why? Because whether the original nature, suchness, intrinsic nature, and own-characteristics of the eye-consciousness dhatu through the mind-consciousness dhatu move or abide cannot be apprehended.

Furthermore, Subhuti! Eye-contact through mind-contact neither come nor go, nor do they abide. The original nature of eye-contact through mind-contact neither comes nor goes, nor does it abide. The suchness of eye-contact through mind-contact neither comes nor goes, nor does it abide. The intrinsic nature of eye-contact through mind-contact neither comes nor goes, nor does it abide. The own-characteristics of eye-contact through mind-contact neither come nor go, nor do they abide. Why? Because whether the original nature, suchness, intrinsic nature, and own-characteristics of eye-contact through mind-contact move or abide cannot be apprehended.

Furthermore, Subhuti! The feelings that arise with eye-contact as condition through the feelings that arise with mind-contact as condition neither come nor go, nor do they abide. The original nature of the feelings that arise with eye-contact as condition through the feelings that arise with mind-contact as condition neither comes nor goes, nor does it abide.

The suchness of the feelings that arise with eye-contact as condition through the feelings that arise with mind-contact as condition neither comes nor goes, nor does it abide. The intrinsic nature of the feelings that arise with eye-contact as condition through the feelings that arise with mind-contact as condition neither comes nor goes, nor does it abide. The own-characteristics of the feelings that arise with eye-contact as condition through the feelings that arise with mind-contact as condition neither come nor go, nor do they abide.

Why? Because whether the original nature, suchness, intrinsic nature, and own-characteristics of the feelings that arise with eye-contact as condition through the feelings that arise with mind-contact as condition move or abide cannot be apprehended.

Furthermore, Subhuti! The earth dhatu through the consciousness dhatu neither come nor go, nor do they abide. The original nature of the earth dhatu through the consciousness dhatu neither comes nor goes, nor does it abide. The suchness of the earth dhatu through the consciousness dhatu neither comes nor goes, nor does it abide. The intrinsic nature of the earth dhatu through the consciousness dhatu neither comes nor goes, nor does it abide. The own-characteristics of the earth dhatu through the consciousness dhatu neither come nor go, nor do they abide. Why? Because whether the original nature, suchness, intrinsic nature, and own-characteristics of the earth dhatu through the consciousness dhatu move or abide cannot be apprehended.

Furthermore, Subhuti! The causal condition through the dominant condition neither come nor go, nor do they abide. The original nature of the causal condition through the dominant condition neither comes nor goes, nor does it abide. The suchness of the causal condition through the dominant condition neither comes nor goes, nor does it abide. The intrinsic nature of the causal condition through the dominant condition neither comes nor goes, nor does it abide. The own-characteristics of the causal condition through the dominant condition neither come nor go, nor do they abide. Why? Because whether the original nature, suchness, intrinsic nature, and own-characteristics of the causal condition through the dominant condition move or abide cannot be apprehended.

Furthermore, Subhuti! Ignorance through aging-and-death neither come nor go, nor do they abide. The original nature of ignorance through aging-and-death neither comes nor goes, nor does it abide. The suchness of ignorance through aging-and-death neither comes nor goes, nor does it abide. The intrinsic nature of ignorance through aging-and-death neither comes nor goes, nor does it abide. The own-characteristics of ignorance through aging-and-death neither come nor go, nor do they abide. Why? Because whether the original nature, suchness, intrinsic nature, and own-characteristics of ignorance through aging-and-death move or abide cannot be apprehended.

Furthermore, Subhuti! Suchness through the inconceivable realm neither come nor go, nor do they abide. The original nature of suchness through the inconceivable realm neither comes nor goes, nor does it abide. The suchness of suchness through the inconceivable realm neither comes nor goes, nor does it abide. The intrinsic nature of suchness through the inconceivable realm neither comes nor goes, nor does it abide. The own-characteristics of suchness through the inconceivable realm neither come nor go, nor do they abide. Why? Because whether the original nature, suchness, intrinsic nature, and own-characteristics of suchness through the inconceivable realm move or abide cannot be apprehended.

Furthermore, Subhuti! The realm of cessation, the realm of detachment, the realm of extinction, the realm of peace and security, the realm of quiescence, the realm of non-arising, the realm of non-extinction, the realm of non-defilement, the realm of non-purification, the realm of non-activity, and the unconditioned realm neither come nor go, nor do they abide. The original nature of the realm of cessation through the unconditioned realm neither comes nor goes, nor does it abide.

The suchness of the realm of cessation through the unconditioned realm neither comes nor goes, nor does it abide. The intrinsic nature of the realm of cessation through the unconditioned realm neither comes nor goes, nor does it abide. The own-characteristics of the realm of cessation through the unconditioned realm neither come nor go, nor do they abide.

Why? Because whether the original nature, suchness, intrinsic nature, and own-characteristics of the realm of cessation through the unconditioned realm move or abide cannot be apprehended.

Furthermore, Subhuti! The emptiness of the internal, up to the emptiness of the self-nature of nonexistence, neither comes nor goes, nor does it abide. The original nature of the emptiness of the internal, up to the emptiness of the self-nature of nonexistence, neither comes nor goes, nor does it abide.

The suchness of the emptiness of the internal, up to the emptiness of the self-nature of nonexistence, neither comes nor goes, nor does it abide. The self-nature of the emptiness of the internal, up to the emptiness of the self-nature of nonexistence, neither comes nor goes, nor does it abide. The intrinsic characteristic of the emptiness of the internal, up to the emptiness of the self-nature of nonexistence, neither comes nor goes, nor does it abide.

Why is this? Because the original nature, suchness, self-nature, and intrinsic characteristic of the emptiness of the internal, up to the emptiness of the self-nature of nonexistence, whether moving or abiding, are unobtainable.

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

The suchness of the Noble Truths of suffering, its origin, its cessation, and the path neither comes nor goes, nor does it abide. The self-nature of the Noble Truths of suffering, its origin, its cessation, and the path neither comes nor goes, nor does it abide. The intrinsic characteristic of the Noble Truths of suffering, its origin, its cessation, and the path neither comes nor goes, nor does it abide.

Why is this? Because the original nature, suchness, self-nature, and intrinsic characteristic of the Noble Truths of suffering, its origin, its cessation, and the path, whether moving or abiding, are unobtainable.

Furthermore, Subhuti! The perfection of generosity, up to the perfection of prajna, neither comes nor goes, nor does it abide. The original nature of the perfection of generosity, up to the perfection of prajna, neither comes nor goes, nor does it abide.

The suchness of the perfection of generosity, up to the perfection of prajna, neither comes nor goes, nor does it abide. The self-nature of the perfection of generosity, up to the perfection of prajna, neither comes nor goes, nor does it abide. The intrinsic characteristic of the perfection of generosity, up to the perfection of prajna, neither comes nor goes, nor does it abide.

Why is this? Because the original nature, suchness, self-nature, and intrinsic characteristic of the perfection of generosity, up to the perfection of prajna, whether moving or abiding, are unobtainable.

Furthermore, Subhuti! The four foundations of mindfulness, up to the Noble Eightfold Path, neither come nor go, nor do they abide. The original nature of the four foundations of mindfulness, up to the Noble Eightfold Path, neither comes nor goes, nor does it abide.

The suchness of the four foundations of mindfulness, up to the Noble Eightfold Path, neither comes nor goes, nor does it abide. The self-nature of the four foundations of mindfulness, up to the Noble Eightfold Path, neither comes nor goes, nor does it abide. The intrinsic characteristic of the four foundations of mindfulness, up to the Noble Eightfold Path, neither comes nor goes, nor does it abide.

Why is this? Because the original nature, suchness, self-nature, and intrinsic characteristic of the four foundations of mindfulness, up to the Noble Eightfold Path, whether moving or abiding, are unobtainable.

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

The suchness of the four dhyanas, the four immeasurables, and the four formless absorptions neither comes nor goes, nor does it abide. The self-nature of the four dhyanas, the four immeasurables, and the four formless absorptions neither comes nor goes, nor does it abide. The intrinsic characteristic of the four dhyanas, the four immeasurables, and the four formless absorptions neither comes nor goes, nor does it abide.

Why is this? Because the original nature, suchness, self-nature, and intrinsic characteristic of the four dhyanas, the four immeasurables, and the four formless absorptions, whether moving or abiding, are unobtainable.

Furthermore, Subhuti! The eight liberations and the nine successive meditative attainments neither come nor go, nor do they abide. The original nature of the eight liberations and the nine successive meditative attainments neither comes nor goes, nor does it abide.

The suchness of the eight liberations and the nine successive meditative attainments neither comes nor goes, nor does it abide. The self-nature of the eight liberations and the nine successive meditative attainments neither comes nor goes, nor does it abide. The intrinsic characteristic of the eight liberations and the nine successive meditative attainments neither comes nor goes, nor does it abide.

Why is this? Because the original nature, suchness, self-nature, and intrinsic characteristic of the eight liberations and the nine successive meditative attainments, whether moving or abiding, are unobtainable.

Furthermore, Subhuti! The liberation gateways of emptiness, signlessness, and wishlessness neither come nor go, nor do they abide. The original nature of the liberation gateways of emptiness, signlessness, and wishlessness neither comes nor goes, nor does it abide.

The suchness of the liberation gateways of emptiness, signlessness, and wishlessness neither comes nor goes, nor does it abide. The self-nature of the liberation gateways of emptiness, signlessness, and wishlessness neither comes nor goes, nor does it abide. The intrinsic characteristic of the liberation gateways of emptiness, signlessness, and wishlessness neither comes nor goes, nor does it abide.

Why is this? Because the original nature, suchness, self-nature, and intrinsic characteristic of the liberation gateways of emptiness, signlessness, and wishlessness, whether moving or abiding, are unobtainable.

Furthermore, Subhuti! The Ground of Great Joy, up to the Ground of the Dharma Cloud, neither comes nor goes, nor does it abide. The original nature of the Ground of Great Joy, up to the Ground of the Dharma Cloud, neither comes nor goes, nor does it abide.

The suchness of the Ground of Great Joy, up to the Ground of the Dharma Cloud, neither comes nor goes, nor does it abide. The self-nature of the Ground of Great Joy, up to the Ground of the Dharma Cloud, neither comes nor goes, nor does it abide. The intrinsic characteristic of the Ground of Great Joy, up to the Ground of the Dharma Cloud, neither comes nor goes, nor does it abide.

Why is this? Because the original nature, suchness, self-nature, and intrinsic characteristic of the Ground of Great Joy, up to the Ground of the Dharma Cloud, whether moving or abiding, are unobtainable.

Furthermore, Subhuti! The Ground of Pure Contemplation, up to the Ground of the Tathagata, neither comes nor goes, nor does it abide. The original nature of the Ground of Pure Contemplation, up to the Ground of the Tathagata, neither comes nor goes, nor does it abide.

The suchness of the Ground of Pure Contemplation, up to the Ground of the Tathagata, neither comes nor goes, nor does it abide. The self-nature of the Ground of Pure Contemplation, up to the Ground of the Tathagata, neither comes nor goes, nor does it abide. The intrinsic characteristic of the Ground of Pure Contemplation, up to the Ground of the Tathagata, neither comes nor goes, nor does it abide.

Why is this? Because the original nature, suchness, self-nature, and intrinsic characteristic of the Ground of Pure Contemplation, up to the Ground of the Tathagata, whether moving or abiding, are unobtainable.

Furthermore, Subhuti! The dharani gateways and samadhi gateways neither come nor go, nor do they abide. The original nature of the dharani gateways and samadhi gateways neither comes nor goes, nor does it abide. The suchness of the dharani gateways and samadhi gateways neither comes nor goes, nor does it abide. The self-nature of the dharani gateways and samadhi gateways neither comes nor goes, nor does it abide. The intrinsic characteristic of the dharani gateways and samadhi gateways neither comes nor goes, nor does it abide. Why is this? Because the original nature, suchness, self-nature, and intrinsic characteristic of the dharani gateways and samadhi gateways, whether moving or abiding, are unobtainable.

Furthermore, Subhuti! The five kinds of eyes and the six superknowledges neither come nor go, nor do they abide. The original nature of the five kinds of eyes and the six superknowledges neither comes nor goes, nor does it abide. The true suchness of the five kinds of eyes and the six superknowledges neither comes nor goes, nor does it abide. The intrinsic nature of the five kinds of eyes and the six superknowledges neither comes nor goes, nor does it abide. The intrinsic characteristics of the five kinds of eyes and the six superknowledges neither come nor go, nor do they abide. Why? Because neither movement nor abiding can be apprehended in the original nature, true suchness, intrinsic nature, or intrinsic characteristics of the five kinds of eyes and the six superknowledges.

Furthermore, Subhuti! The ten powers of the Tathagata, up to and including the eighteen unshared qualities of a Buddha, neither come nor go, nor do they abide. The original nature of the ten powers of the Tathagata, up to and including the eighteen unshared qualities of a Buddha, neither comes nor goes, nor does it abide.

The true suchness of the ten powers of the Tathagata, up to and including the eighteen unshared qualities of a Buddha, neither comes nor goes, nor does it abide. The intrinsic nature of the ten powers of the Tathagata, up to and including the eighteen unshared qualities of a Buddha, neither comes nor goes, nor does it abide. The intrinsic characteristics of the ten powers of the Tathagata, up to and including the eighteen unshared qualities of a Buddha, neither come nor go, nor do they abide.

Why? Because neither movement nor abiding can be apprehended in the original nature, true suchness, intrinsic nature, or intrinsic characteristics of the ten powers of the Tathagata, up to and including the eighteen unshared qualities of a Buddha.

Furthermore, Subhuti! The Dharma of never losing mindfulness and the nature of constant equanimity neither come nor go, nor do they abide. The original nature of the Dharma of never losing mindfulness and the nature of constant equanimity neither comes nor goes, nor does it abide.

The true suchness of the Dharma of never losing mindfulness and the nature of constant equanimity neither comes nor goes, nor does it abide. The intrinsic nature of the Dharma of never losing mindfulness and the nature of constant equanimity neither comes nor goes, nor does it abide. The intrinsic characteristics of the Dharma of never losing mindfulness and the nature of constant equanimity neither come nor go, nor do they abide.

Why? Because neither movement nor abiding can be apprehended in the original nature, true suchness, intrinsic nature, or intrinsic characteristics of the Dharma of never losing mindfulness and the nature of constant equanimity.

Furthermore, Subhuti! The knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects neither come nor go, nor do they abide. The original nature of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects neither comes nor goes, nor does it abide.

The true suchness of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects neither comes nor goes, nor does it abide. The intrinsic nature of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects neither comes nor goes, nor does it abide. The intrinsic characteristics of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects neither come nor go, nor do they abide.

Why? Because neither movement nor abiding can be apprehended in the original nature, true suchness, intrinsic nature, or intrinsic characteristics of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Furthermore, Subhuti! Bodhisattvas and the dharmas of bodhisattvas neither come nor go, nor do they abide. The original nature of bodhisattvas and the dharmas of bodhisattvas neither comes nor goes, nor does it abide. The true suchness of bodhisattvas and the dharmas of bodhisattvas neither comes nor goes, nor does it abide. The intrinsic nature of bodhisattvas and the dharmas of bodhisattvas neither comes nor goes, nor does it abide. The intrinsic characteristics of bodhisattvas and the dharmas of bodhisattvas neither come nor go, nor do they abide. Why? Because neither movement nor abiding can be apprehended in the original nature, true suchness, intrinsic nature, or intrinsic characteristics of bodhisattvas and the dharmas of bodhisattvas.

Furthermore, Subhuti! The enlightenment of a Buddha neither comes nor goes, nor does it abide. The original nature of the enlightenment of a Buddha neither comes nor goes, nor does it abide. The true suchness of the enlightenment of a Buddha neither comes nor goes, nor does it abide. The intrinsic nature of the enlightenment of a Buddha neither comes nor goes, nor does it abide. The intrinsic characteristics of the enlightenment of a Buddha neither come nor go, nor do they abide. Why? Because neither movement nor abiding can be apprehended in the original nature, true suchness, intrinsic nature, or intrinsic characteristics of the enlightenment of a Buddha.

Furthermore, Subhuti! The conditioned and the unconditioned neither come nor go, nor do they abide. The original nature of the conditioned and the unconditioned neither comes nor goes, nor does it abide. The true suchness of the conditioned and the unconditioned neither comes nor goes, nor does it abide. The intrinsic nature of the conditioned and the unconditioned neither comes nor goes, nor does it abide. The intrinsic characteristics of the conditioned and the unconditioned neither come nor go, nor do they abide. Why? Because neither movement nor abiding can be apprehended in the original nature, true suchness, intrinsic nature, or intrinsic characteristics of the conditioned and the unconditioned.

Subhuti, you should know: For this reason, it is said that just as empty space neither comes nor goes, nor abides, yet can be perceived, so too is the Great Vehicle: it neither comes nor goes, nor abides, yet can be perceived.

Fascicle 494

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