“If you ask, Subhūti, how bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, act as a pathway944 for beings, here, Subhūti, bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, teach beings the Dharma that ‘physical forms are of the nature of space,’ teach beings the Dharma that ‘feelings are of the nature of space,’ teach beings the Dharma that ‘perceptions are of the nature of space,’ teach beings the Dharma that ‘formative predispositions are of the nature of space,’ and teach beings the Dharma that ‘consciousness is of the nature of space.’ They teach beings the Dharma that ‘the eyes are of the nature of space,’ teach beings the Dharma that ‘the ears are of the nature of space,’ teach beings the Dharma that ‘the nose is of the nature of space,’ teach beings the Dharma that ‘the tongue is of the nature of space,’ teach beings the Dharma that ‘the body is of the nature of space,’ and teach beings the Dharma that ‘the mental faculty is of the nature of space.’ They teach beings the Dharma that ‘sights are of the nature of space,’ teach beings the Dharma that ‘sounds are of the nature of space,’ teach beings the Dharma that ‘odors are of the nature of space,’ teach beings the Dharma that ‘tastes are of the nature of space,’ teach beings the Dharma that ‘tangibles are of the nature of space,’ and teach beings the Dharma that ‘mental phenomena are of the nature of space.’ They teach beings the Dharma that ‘visual consciousness is of the nature of space,’ teach beings the Dharma that ‘auditory consciousness is of the nature of space,’ teach beings the Dharma that ‘olfactory consciousness is of the nature of space,’ teach beings the Dharma that ‘gustatory consciousness is of the nature of space,’ teach beings the Dharma that ‘tactile consciousness is of the nature of space,’ and teach beings the Dharma that ‘mental consciousness is of the nature of space.’ They teach beings the Dharma that ‘visually compounded sensory contact is of the nature of space,’ teach beings the Dharma that ‘aurally compounded sensory contact is of the nature of space,’ teach beings the Dharma that ‘nasally compounded sensory contact is of the nature of space,’ teach beings the Dharma that ‘lingually compounded sensory contact is of the nature of space,’ teach beings the Dharma that ‘corporeally compounded sensory contact is of the nature of space,’ and teach beings the Dharma that ‘mentally compounded sensory contact is of the nature of space.’ They teach beings the Dharma that ‘feelings conditioned by visually compounded sensory contact are of the nature of space,’ teach beings the Dharma that ‘feelings conditioned by aurally compounded sensory contact are of the nature of space,’ teach beings the Dharma that ‘feelings conditioned by nasally compounded sensory contact are of the nature of space,’ teach beings the Dharma that ‘feelings conditioned by lingually compounded sensory contact are of the nature of space,’ teach beings the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are of the nature of space,’ and teach beings the Dharma that ‘feelings conditioned by mentally compounded sensory contact are of the nature of space.’ They teach beings the Dharma that ‘the earth element is of the nature of space,’ teach beings the Dharma that ‘the water element is of the nature of space,’ teach beings the Dharma that ‘the fire element is of the nature of space,’ teach beings the Dharma that ‘the wind element is of the nature of space,’ teach beings the Dharma that ‘the space element is of the nature of space,’ and teach beings the Dharma that ‘the consciousness element is of the nature of space.’ They teach beings the Dharma that ‘ignorance is of the nature of space,’ teach beings the Dharma that ‘formative predispositions are of the nature of space,’ teach beings the Dharma that ‘consciousness is of the nature of space,’ teach beings the Dharma that ‘name and form are of the nature of space,’ teach beings the Dharma that ‘the six sense fields are of the nature of space,’ teach beings the Dharma that ‘sensory contact is of the nature of space,’ teach beings the Dharma that ‘sensation is of the nature of space,’ teach beings the Dharma that ‘craving is of the nature of space,’ teach beings the Dharma that ‘grasping is of the nature of space,’ teach beings the Dharma that ‘the rebirth process is of the nature of space,’ teach beings the Dharma that ‘birth is of the nature of space,’ and teach beings the Dharma that ‘aging and death are of the nature of space.’ They teach beings the Dharma that ‘the perfection of generosity is of the nature of space,’ teach beings the Dharma that ‘the perfection of ethical discipline is of the nature of space,’ teach beings the Dharma that ‘the perfection of tolerance is of the nature of space,’ teach beings the Dharma that ‘the perfection of perseverance is of the nature of space,’ teach beings the Dharma that ‘the perfection of meditative concentration is of the nature of space,’ and teach beings the Dharma that ‘the perfection of wisdom is of the nature of space.’ They teach beings the Dharma that ‘the emptiness of internal phenomena is of the nature of space,’ teach beings the Dharma that ‘the emptiness of external phenomena is of the nature of space,’ teach beings the Dharma that ‘the emptiness of external and internal phenomena is of the nature of space,’ teach beings the Dharma that ‘the emptiness of emptiness is of the nature of space,’ teach beings the Dharma that ‘the emptiness of great extent is of the nature of space,’ teach beings the Dharma that ‘the emptiness of ultimate reality is of the nature of space,’ teach beings the Dharma that ‘the emptiness of conditioned phenomena is of the nature of space,’ teach beings the Dharma that ‘the emptiness of unconditioned phenomena is of the nature of space,’ teach beings the Dharma that ‘the emptiness of the unlimited is of the nature of space,’ teach beings the Dharma that ‘the emptiness of that which has neither beginning nor end is of the nature of space,’ teach beings the Dharma that ‘the emptiness of nonexclusion is of the nature of space,’ teach beings the Dharma that ‘the emptiness of inherent nature is of the nature of space,’ teach beings the Dharma that ‘the emptiness of all phenomena is of the nature of space,’ teach beings the Dharma that ‘the emptiness of intrinsic defining characteristics is of the nature of space,’ teach beings the Dharma that ‘the emptiness of that which cannot be apprehended is of the nature of space,’ teach beings the Dharma that ‘the emptiness of nonentities is of the nature of space,’ teach beings the Dharma that ‘the emptiness of essential nature is of the nature of space,’ and teach beings the Dharma that ‘the emptiness of an essential nature of nonentities is of the nature of space.’ They teach beings the Dharma that ‘the applications of mindfulness are of the nature of space,’ teach beings the Dharma that ‘the correct exertions are of the nature of space,’ teach beings the Dharma that ‘the supports for miraculous ability are of the nature of space,’ teach beings the Dharma that ‘the faculties are of the nature of space,’ teach beings the Dharma that ‘the powers are of the nature of space,’ teach beings the Dharma that ‘the branches of enlightenment are of the nature of space,’ and teach beings the Dharma that ‘the noble eightfold path is of the nature of space.’ They teach beings the Dharma that ‘the truths of the noble ones are of the nature of space,’ teach beings the Dharma that ‘the meditative concentrations are of the nature of space,’ teach beings the Dharma that ‘the immeasurable attitudes are of the nature of space,’ teach beings the Dharma that ‘the formless absorptions are of the nature of space,’ teach beings the Dharma that ‘the eight liberations are of the nature of space,’ teach beings the Dharma that ‘the nine serial steps of meditative absorption are of the nature of space,’ teach beings the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are of the nature of space,’ teach beings the Dharma that ‘the extrasensory powers are of the nature of space,’ teach beings the Dharma that ‘the meditative stabilities are of the nature of space,’ and teach beings the Dharma that ‘the dhāraṇī gateways are of the nature of space.’ They teach beings the Dharma that ‘the powers of the tathāgatas are of the nature of space,’ teach beings the Dharma that ‘the fearlessnesses are of the nature of space,’ teach beings the Dharma that ‘the kinds of exact knowledge are of the nature of space,’ teach beings the Dharma that ‘great loving kindness is of the nature of space,’ teach beings the Dharma that ‘great compassion is of the nature of space,’ and teach beings the Dharma that ‘the distinct qualities of the buddhas are of the nature of space.’ They teach beings the Dharma that ‘the fruit of having entered the stream is of the nature of space,’ teach beings the Dharma that ‘the fruit of once-returner is of the nature of space,’ teach beings the Dharma that ‘the fruit of non-returner is of the nature of space,’ teach beings the Dharma that ‘arhatship is of the nature of space,’ teach beings the Dharma that ‘individual enlightenment is of the nature of space,’ teach beings the Dharma that ‘the knowledge of the aspects of the path is of the nature of space,’ and teach beings the Dharma that ‘all-aspect omniscience is of the nature of space.’
“They teach beings the Dharma that ‘the emptiness of physical forms is without movement945 because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of feelings is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of perceptions is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of formative predispositions is without movement because it neither goes nor comes,’ and teach beings the Dharma that ‘the emptiness of consciousness is without movement because it neither goes nor comes.’ They teach beings the Dharma that ‘the emptiness of the eyes is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the ears is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the nose is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the tongue is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the body is without movement because it neither goes nor comes,’ and teach beings the Dharma that ‘the emptiness of the mental faculty is without movement because it neither goes nor comes.’ They teach beings the Dharma that ‘the emptiness of sights is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of sounds is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of odors is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of tastes is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of tangibles is without movement because it neither goes nor comes,’ and teach beings the Dharma that ‘the emptiness of mental phenomena is without movement because it neither goes nor comes.’ They teach beings the Dharma that ‘the emptiness of visual consciousness is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of auditory consciousness is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of olfactory consciousness is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of gustatory consciousness is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of tactile consciousness is without movement because it neither goes nor comes,’ and teach beings the Dharma that ‘the emptiness of mental consciousness is without movement because it neither goes nor comes.’ They teach beings the Dharma that ‘the emptiness of visually compounded sensory contact is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of aurally compounded sensory contact is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of nasally compounded sensory contact is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of lingually compounded sensory contact is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of corporeally compounded sensory contact is without movement because it neither goes nor comes,’ and teach beings the Dharma that ‘the emptiness of mentally compounded sensory contact is without movement because it neither goes nor comes.’ They teach beings the Dharma that ‘the emptiness of feelings conditioned by visually compounded sensory contact is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of feelings conditioned by aurally compounded sensory contact is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of feelings conditioned by nasally compounded sensory contact is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of feelings conditioned by lingually compounded sensory contact is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of feelings conditioned by corporeally compounded sensory contact is without movement because it neither goes nor comes,’ and teach beings the Dharma that ‘the emptiness of feelings conditioned by mentally compounded sensory contact is without movement because it neither goes nor comes.’ They teach beings the Dharma that ‘the emptiness of the earth element is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the water element is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the fire element is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the wind element is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the space element is without movement because it neither goes nor comes,’ and teach beings the Dharma that ‘the emptiness of the consciousness element is without movement because it neither goes nor comes.’ They teach beings the Dharma that ‘the emptiness of ignorance is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of formative predispositions is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of consciousness is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of name and form is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the six sense fields is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of sensory contact is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of sensation is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of craving is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of grasping is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the rebirth process is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of birth is without movement because it neither goes nor comes,’ and teach beings the Dharma that ‘the emptiness of aging and death is without movement because it neither goes nor comes.’ They teach beings the Dharma that ‘the emptiness of the perfection of generosity is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the perfection of ethical discipline is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the perfection of tolerance is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the perfection of perseverance is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the perfection of meditative concentration is without movement because it neither goes nor comes,’ and teach beings the Dharma that ‘the emptiness of the perfection of wisdom is without movement because it neither goes nor comes.’ They teach beings the Dharma that ‘the emptiness of the emptiness of internal phenomena is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness of external phenomena is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness of external and internal phenomena is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness of emptiness is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness of great extent is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness of ultimate reality is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness of conditioned phenomena is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness of unconditioned phenomena is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness of the unlimited is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness of that which has neither beginning nor end is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness of nonexclusion is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness of inherent nature is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness of all phenomena is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness of intrinsic defining characteristics is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness of that which cannot be apprehended is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness of nonentities is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness of essential nature is without movement because it neither goes nor comes,’ and teach beings the Dharma that ‘the emptiness of the emptiness of an essential nature of nonentities is without movement because it neither goes nor comes.’ They teach beings the Dharma that ‘the emptiness of the applications of mindfulness is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the correct exertions is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the supports for miraculous ability is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the faculties is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the powers is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the branches of enlightenment is without movement because it neither goes nor comes,’ and teach beings the Dharma that ‘the emptiness of the noble eightfold path is without movement because it neither goes nor comes.’ They teach beings the Dharma that ‘the emptiness of the truths of the noble ones is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the meditative concentrations is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the immeasurable attitudes is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the formless absorptions is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the liberations is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the serial steps of meditative absorption is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the emptiness, signlessness, and wishlessness gateways to liberation is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the extrasensory powers is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the meditative stabilities is without movement because it neither goes nor comes,’ and teach beings the Dharma that ‘the emptiness of the dhāraṇī gateways is without movement because it neither goes nor comes.’ They teach beings the Dharma that ‘the emptiness of the powers of the tathāgatas is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the fearlessnesses is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the kinds of exact knowledge is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of great loving kindness is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of great compassion is without movement because it neither goes nor comes,’ and teach beings the Dharma that ‘the emptiness of the distinct qualities of the buddhas is without movement because it neither goes nor comes.’ They teach beings the Dharma that ‘the emptiness of the fruit of having entered the stream is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the fruit of once-returner is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the fruit of non-returner is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of arhatship is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of individual enlightenment is without movement because it neither goes nor comes,’ teach beings the Dharma that ‘the emptiness of the knowledge of the aspects of the path is without movement because it neither goes nor comes,’ and teach beings the Dharma that ‘the emptiness of all-aspect omniscience is without movement because it neither goes nor comes.’
“It is in this way, Subhūti, that bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete enlightenment, act as a pathway for beings.
“Subhūti, all phenomena are of the nature of signlessness, and they do not go beyond that way of being. If you ask why, it is because in signlessness neither going nor coming is apprehended.
“Subhūti, all phenomena are of the nature of wishlessness, and they do not go beyond that way of being. If you ask why, it is because in wishlessness neither going nor coming is apprehended.
“Subhūti, all phenomena are of the nature of nonconditioning, and they do not go beyond that way of being. If you ask why, it is because in nonconditioning neither going nor coming is apprehended.
“Subhūti, all phenomena are of the nature of nonarising and nonceasing, and they do not go beyond that way of being. If you ask why, it is because in nonarising and nonceasing neither going nor coming is apprehended.
“Subhūti, all phenomena are of the nature of nondefilement and nonpurification, and they do not go beyond that way of being. If you ask why, it is because in nondefilement and nonpurification neither going nor coming is apprehended.
“Subhūti, all phenomena are of the nature of a dream, and they do not go beyond that way of being. If you ask why, it is because in a dream neither going nor coming is apprehended.
“Subhūti, all phenomena are of the nature of an illusion, and they do not go beyond that way of being. If you ask why, it is because in an illusion neither going nor coming is apprehended.
“Subhūti, all phenomena are of the nature of an echo, and they do not go beyond that way of being. If you ask why, it is because in an echo neither going nor coming is apprehended.
“Subhūti, all phenomena are of the nature of an optical aberration, and they do not go beyond that way of being. If you ask why, it is because in an optical aberration neither going nor coming is apprehended.
“Subhūti, all phenomena are of the nature of a reflection, and they do not go beyond that way of being. If you ask why, it is because in a reflection neither going nor coming is apprehended.
“Subhūti, all phenomena are of the nature of a mirage, and they do not go beyond that way of being. If you ask why, it is because in a mirage neither going nor coming is apprehended.
“Subhūti, all phenomena are of the nature of a moon reflected in water, and they do not go beyond that way of being. If you ask why, it is because in a moon reflected in water neither going nor coming is apprehended.
“Subhūti, all phenomena are of the nature of a magical display, and they do not go beyond that way of being. If you ask why, it is because in a magical display neither going nor coming is apprehended.
“Subhūti, all phenomena have a nature that is limitless and boundless, and they do not go beyond that way of being. If you ask why, it is because in the limitless and boundless, neither going nor coming is apprehended.
“Subhūti, all phenomena have a nature that neither emerges nor does not emerge,948 and they do not go beyond that way of being. If you ask why, it is because in that which neither emerges nor does not emerge, neither going nor coming is apprehended.
“Subhūti, all phenomena have a nature without subtraction and addition, and they do not go beyond that way of being. If you ask why, it is because where there is no subtraction or addition, neither going nor coming is apprehended.
“Subhūti, all phenomena have a nature that does not arrive,949 and they do not go beyond that way of being. If you ask why, it is because in that which does not arrive, neither going nor coming is apprehended.
“Subhūti, all phenomena have a nature that is without appropriation and rejection, and they do not go beyond that way of being. If you ask why, it is because where there is no appropriation or rejection, neither going nor coming is apprehended.
“Subhūti, all phenomena have a nature that is without conjunction and disjunction, and they do not go beyond that way of being. If you ask why, it is because where there is no conjunction or disjunction, neither going nor coming is apprehended.
“Subhūti, all phenomena have a nature that is without embracing and nonembracing, and they do not go beyond that way of being. If you ask why, it is because where there is no embracing and no nonembracing, neither going nor coming is apprehended.
“Subhūti, all phenomena are of the nature of the self, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a self is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of a being, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a being is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of a living being, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a life is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of one who goes, and they do not go beyond that way of being. If you ask why, Subhūti, it is because one who goes is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of one who lives, and they do not go beyond that way of being. If you ask why, Subhūti, it is because one who lives is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of the person, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a person is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of the individual, and they do not go beyond that way of being. If you ask why, Subhūti, it is because an individual is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of one born of Manu, and they do not go beyond that way of being. If you ask why, Subhūti, it is because one born of Manu is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of a child of Manu, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a child of Manu is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of the agent, and they do not go beyond that way of being. If you ask why, Subhūti, it is because an agent is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of the instigator of the agent, and they do not go beyond that way of being. If you ask why, Subhūti, it is because an instigator of an agent is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of a motivator, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a motivator is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of an inciter, and they do not go beyond that way of being. If you ask why, Subhūti, it is because an inciter is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of an experiencer, and they do not go beyond that way of being. If you ask why, Subhūti, it is because an experiencer is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of the instigator of an experiencer, and they do not go beyond that way of being. If you ask why, Subhūti, it is because an instigator of an experiencer is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of a knower, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a knower is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of a viewer, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a viewer is absolutely nonexistent, so how could it have a going or coming?950
“Subhūti, all phenomena are of the nature of permanence, and they do not go beyond that way of being. If you ask why, Subhūti, it is because permanence is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of happiness, and they do not go beyond that way of being. If you ask why, Subhūti, it is because happiness is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of the pleasant, and they do not go beyond that way of being. If you ask why, Subhūti, it is because the pleasant is itself absolutely nonexistent, so how could it have a going or coming?
“Subhūti, all phenomena are of the nature of impermanence, and they do not go beyond that way of being. If you ask why, Subhūti, it is because impermanence is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of suffering, and they do not go beyond that way of being. If you ask why, Subhūti, it is because suffering is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of selflessness, and they do not go beyond that way of being. If you ask why, Subhūti, it is because selflessness is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of the unpleasant, and they do not go beyond that way of being. If you ask why, Subhūti, it is because the unpleasant is itself absolutely nonexistent, so how could it have a going or coming?
“Subhūti, all phenomena are of the nature of desire, and they do not go beyond that way of being. If you ask why, Subhūti, it is because the entity that is desire is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of hatred, and they do not go beyond that way of being. If you ask why, Subhūti, it is because the entity that is hatred is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of delusion, and they do not go beyond that way of being. If you ask why, Subhūti, it is because the entity that is delusion is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of wrong view, and they do not go beyond that way of being. If you ask why, Subhūti, it is because the entity that is wrong view is absolutely nonexistent, so how could it have a going or coming?
“Subhūti, all phenomena are of the nature of the real nature, and they do not go beyond that way of being. If you ask why, Subhūti, it is because in the real nature neither going nor coming is apprehended. Subhūti, all phenomena are of the nature of the realm of phenomena, and they do not go beyond that way of being. If you ask why, Subhūti, it is because in the realm of phenomena neither going nor coming is apprehended. Subhūti, all phenomena are of the nature of the very limit of reality, and they do not go beyond that way of being. If you ask why, Subhūti, it is because at the very limit of reality neither going nor coming is apprehended. Subhūti, all phenomena are of the nature of sameness, and they do not go beyond that way of being. If you ask why, Subhūti, it is because in sameness neither going nor coming is apprehended. Subhūti, all phenomena are of the nature of the realm of the inconceivable, and they do not go beyond that way of being. If you ask why, Subhūti, it is because in the realm of the inconceivable neither going nor coming is apprehended. Subhūti, all phenomena are of the nature of the unmoving, and they do not go beyond that way of being. If you ask why, Subhūti, it is because movement does not exist in any phenomenon, so neither going nor coming is apprehended in it.
“Subhūti, all phenomena are of the nature of physical forms, and they do not go beyond that way of being. If you ask why, Subhūti, it is because physical forms are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of feelings, and they do not go beyond that way of being. If you ask why, Subhūti, it is because feelings are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of perceptions, and they do not go beyond that way of being. If you ask why, Subhūti, it is because perceptions are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of formative predispositions, and they do not go beyond that way of being. If you ask why, Subhūti, it is because formative predispositions are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of consciousness, and they do not go beyond that way of being. If you ask why, Subhūti, it is because consciousness is itself absolutely nonexistent, so how could it have a going or coming?
“Subhūti, all phenomena are of the nature of the eyes, and they do not go beyond that way of being. If you ask why, Subhūti, it is because eyes are absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of the ears, and they do not go beyond that way of being. If you ask why, Subhūti, it is because ears are absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of the nose, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a nose is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of the tongue, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a tongue is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of the body, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a body is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of the mental faculty, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a mental faculty is absolutely nonexistent, so how could it have a going or coming?
“Subhūti, all phenomena are of the nature of sights, and they do not go beyond that way of being. If you ask why, Subhūti, it is because sights are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of sounds, and they do not go beyond that way of being. If you ask why, Subhūti, it is because sounds are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of odors, and they do not go beyond that way of being. If you ask why, Subhūti, it is because odors are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of tastes, and they do not go beyond that way of being. If you ask why, Subhūti, it is because tastes are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of tangibles, and they do not go beyond that way of being. If you ask why, Subhūti, it is because tangibles are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of mental phenomena, and they do not go beyond that way of being. If you ask why, Subhūti, it is because mental phenomena are themselves absolutely nonexistent, so how could they have a going or coming?
“Subhūti, all phenomena are of the nature of visual consciousness, and they do not go beyond that way of being. If you ask why, Subhūti, it is because visual consciousness is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of auditory consciousness, and they do not go beyond that way of being. If you ask why, Subhūti, it is because auditory consciousness is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of olfactory consciousness, and they do not go beyond that way of being. If you ask why, Subhūti, it is because olfactory consciousness is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of gustatory consciousness, and they do not go beyond that way of being. If you ask why, Subhūti, it is because gustatory consciousness is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of tactile consciousness, and they do not go beyond that way of being. If you ask why, Subhūti, it is because tactile consciousness is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of mental consciousness, and they do not go beyond that way of being. If you ask why, Subhūti, it is because mental consciousness is itself absolutely nonexistent, so how could it have a going or coming?
“Subhūti, all phenomena are of the nature of visually compounded sensory contact, and they do not go beyond that way of being. If you ask why, Subhūti, it is because visually compounded sensory contact is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of aurally compounded sensory contact, and they do not go beyond that way of being. If you ask why, Subhūti, it is because aurally compounded sensory contact is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of nasally compounded sensory contact, and they do not go beyond that way of being. If you ask why, Subhūti, it is because nasally compounded sensory contact is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of lingually compounded sensory contact, and they do not go beyond that way of being. If you ask why, Subhūti, it is because lingually compounded sensory contact is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of corporeally compounded sensory contact, and they do not go beyond that way of being. If you ask why, Subhūti, it is because corporeally compounded sensory contact is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of mentally compounded sensory contact, and they do not go beyond that way of being. If you ask why, Subhūti, it is because mentally compounded sensory contact is itself absolutely nonexistent, so how could it have a going or coming?
“Subhūti, all phenomena are of the nature of feelings conditioned by visually compounded sensory contact, and they do not go beyond that way of being. If you ask why, Subhūti, it is because feelings conditioned by visually compounded sensory contact are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of feelings conditioned by aurally compounded sensory contact, and they do not go beyond that way of being. If you ask why, Subhūti, it is because feelings conditioned by aurally compounded sensory contact are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of feelings conditioned by nasally compounded sensory contact, and they do not go beyond that way of being. If you ask why, Subhūti, it is because feelings conditioned by nasally compounded sensory contact are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of feelings conditioned by lingually compounded sensory contact, and they do not go beyond that way of being. If you ask why, Subhūti, it is because feelings conditioned by lingually compounded sensory contact are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of feelings conditioned by corporeally compounded sensory contact, and they do not go beyond that way of being. If you ask why, Subhūti, it is because feelings conditioned by corporeally compounded sensory contact are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of feelings conditioned by mentally compounded sensory contact, and they do not go beyond that way of being. If you ask why, Subhūti, it is because feelings conditioned by mentally compounded sensory contact are themselves absolutely nonexistent, so how could they have a going or coming?
“Subhūti, all phenomena are of the nature of the earth element, and they do not go beyond that way of being. If you ask why, Subhūti, it is because an earth element is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of the water element, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a water element is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of the fire element, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a fire element is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of the wind element, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a wind element is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of the space element, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a space element is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of the consciousness element, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a consciousness element is absolutely nonexistent, so how could it have a going or coming?
“Subhūti, all phenomena are of the nature of ignorance, and they do not go beyond that way of being. If you ask why, Subhūti, it is because ignorance is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of formative predispositions, and they do not go beyond that way of being. If you ask why, Subhūti, it is because formative predispositions are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of consciousness, and they do not go beyond that way of being. If you ask why, Subhūti, it is because consciousness is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of name and form, and they do not go beyond that way of being. If you ask why, Subhūti, it is because name and form are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of the six sense fields, and they do not go beyond that way of being. If you ask why, Subhūti, it is because the six sense fields are themselves absolutely nonexistent, so how could they have a going or coming? Subhūti, all phenomena are of the nature of sensory contact, and they do not go beyond that way of being. If you ask why, Subhūti, it is because sensory contact is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of sensation, and they do not go beyond that way of being. If you ask why, Subhūti, it is because sensation is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of craving, and they do not go beyond that way of being. If you ask why, Subhūti, it is because craving is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of grasping, and they do not go beyond that way of being. If you ask why, Subhūti, it is because grasping is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of the rebirth process, and they do not go beyond that way of being. If you ask why, Subhūti, it is because a rebirth process is absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of birth, and they do not go beyond that way of being. If you ask why, Subhūti, it is because birth is itself absolutely nonexistent, so how could it have a going or coming? Subhūti, all phenomena are of the nature of aging and death, and they do not go beyond that way of being. If you ask why, Subhūti, it is because aging and death are themselves absolutely nonexistent, so how could they have a going or coming?